The Whole Works Of The Late Rev. Ebenezer Erskine

by Ebenezer Erskine

CONSISTING OF

SERMONS AND DISCOURSES

ON THE

MOST IMPORTANT AND INTERESTING SUBJECTS

A NEW EDITION

IN THREE VOLUMES

EDINBURGH

OGLE & MURRAY; WM. OLIPHANT & CO.; OLIVER & BOYD

GLASGOW: J. PRYDE

LONDON: HAMILTON, ADAMS & CO.

1871

Table of Contents

Preface

Preface to the First Sermon

I. GOD'S little remnant keeping their garments clean in an evil day - Rev. 3:4.

II. The backslider characterised: or, the evil and danger of defection described - Heb. 10:38.

III. The wind of the Holy Ghost blowing upon the dry bones in the valley of vision - Ezek. 37:9.

IV. The King is held in the galleries - Song of Sol. 7:5.

V. The groans of believers under their burdens - Psal. 38:9. Rom. 8:26.2 Cor. 5:4.

VI. The believer exalted in imputed righteousness - Isa. 45:24, 25.

VII. The humble soul the peculiar favourite of heaven - Job 22:29. 1 Pet. 5:5, 6. Psal. 138:6

VIII. The necessity and profitableness of good works asserted - 2 Cor. 7:1. Rev. 22:14.John 7:17.

IX. Christ in the believer's arms - Psal. 73:25. Luke 2:28.

X. A discourse on the throne of grace - Psal. 89:14.

XI. The assurance of faith opened and applied - Heb. 10:19, 22.

XII. God in Christ, a God of love - 1 John 4:16.

XIII. Unbelief arraigned and condemned at the bar of God - John 16:8, 9. John 3:18.

XIV. The day-spring from on high - Luke 1:78

XV. The rainbow of the covenant surrounding the throne of grace - Rev. 4:3.

XVI. The tree of life shaking her fruits and leaves among the nations - Rev. 22:2.

XVII. The law of faith issuing forth from mount Zion - Isa. 2:3.

XVIII. The stone rejected by the builders exalted as the head-stone of the corner - Psal. 118:22.

XIX THE government upon Christ's shoulder - Is. 9:6.

XX. A treasure of gospel-grace digged out of Mount Sinai; or, the sinner's claim of right cleared from God's covenant with Israel and Sinai - Exod. 20:2, 3.

XXI. The standard of heaven lifted up against the powers of hell, and their auxiliaries - Is. 59:19.

XXII. The Believer's journey from the wilderness of this world, to the Heavenly Canaan - Song 8:5.

XXIII. The true substance and strength of a church and nation - Isa. 6:13.

XXIV. The first promise accomplished; or, the head of the Serpent bruised by the seed of the woman - 1 John, 3:8.

XXV. Courageous faith - Psa. 23:4.

XXVI. The solemnity of Christ's ascension to the throne of glory - Psa. 47:5.

XXVII. The wrath of man bounded by the power of God - Psa. 76:10.

XXVIII. The name of God glorified in Christ - Exod. 23:21.

XXIX. The tabernacle of David ruined by man, and reared up by the mighty God - Amos 9:11.

XXX. The annals of redeeming love, with the Redeemer's vengeance upon the grand enemy of the redeemed. - Isa. 63:4.

XXXI. The sovereignty of Zion's king - Psa. 2:6.

XXXII. Christ, the resurrection, and the life - John 11:25.

XXXIII. A LAMP ordained for God's Anointed - Psa. 132:17.

XXXIV. The Angel's seal set upon God's faithful servants, when hurtful winds are blowing in the church militant - Rev. 7:1, 2, 3.

XXXV. Christ considered as the nail, fastened in a sure place, bearing all the glory of his father's house - Psa. 20:5; Is. 22:24.

XXXVI. A robbery committed, and restitution made, both to God and man - Psa. 69:4.

XXXVII. Worthless man much regarded by the mighty God - Psa. 144:3.

XXXVIII. The human nature preferred unto the angelical - Heb. 2:15.

XXXIX. The broken law magnified and made honourable - Is. 43:21.

XL. The wise Virgins going forth to meet the Bridegroom - Matt. 25:6.

XLI. The New Testament Ark opened against the deluge of divine wrath - Heb. 11:7.

XLII. The plant of renown - Ezek. 34:29.

XLIII. God's doves flying to his windows - Is. 60:8.

XLIV. Christ set up from everlasting - Prov. 8:23.

XLV Abraham rejoicing to see Christ's day afar off - John 8:56.

XLVI. Christ, as the breaker, opening all passes to glory that were impassible - Micah 2:13.

XLVII. Ethiopia stretching out her hands to God - Ps. 68:31.

XLVIII. The kingdom of God within the soul of man - Luke 17:21.

XLIX. Gospel treasure in earthen vessels - 2 Cor. 4:7.

L. The character of a faithful minister of Christ - Col. 1:7.

LI. Christ in the clouds, coming to judgment - Matt. 16:37.

LII. The word of salvation - Acts 12:16.

PREFACE

IT would be great presumption to attempt any recommendation of the following discourses, when they have had, hitherto, their approbation, in the judgment and experience of so many serious and well-disposed Christians, both at home and abroad: nor will any such thing be expected from one, to whom the worthy Author stood so nearly related as I do.

His praise is already in the churches; and though he be dead, he yet speaketh. His modesty did not permit him to leave any memoirs of his life, for public use.—He was twenty-eight years minister at Portmoak in Fife, and twenty-three at Stirling.—He died in the seventy-fourth year of his age.

It is hoped, that whoever shall, in a dependence upon the divine blessing, peruse the valuable treasure contained in this volume, shall find many things, (as the renowned Mr Hervey expresses it,) "to the edification of their hearts, in true faith. "solid comfort, and evangelical holiness."—That this may be the case with multitudes, is the sincere desire of

JAMES FISHER.

GLASGOW,

Feb. 10, 1761.

PREFACE TO THE FIRST SERMON

IT is very probable, that this and some other sermons, now designed for the public, had slept in perpetual silence among my other shorthand manuscripts, if holy and wise providence, which over-rules us in our designs and inclinations, had not in a manner forced me to yield to their publication, for my own necessary defence, when the earnest, entreaty of some (dear to the Lord) could not prevail with me to fall in with any such proposal. The conduct of adorable providence, in this matter, has brought me under such a conviction of a culpable obstinacy, in resisting their solicitations, that I sincerely resolve, through grace, not to be so shy in time coming; especially, if I find that these sermons, which are almost extorted from me, shall prove useful and edifying.

The affair, which gave occasion to the publication of these discourses is briefly this.

In May 1725, Mr A. A.* a reverend brother, with whom I have taken sweet counsel together, and gone unto the house of God in company, and whose name, if it were practicable, out of tenderness to him, I have all the inclination in the world to conceal, was pleased in my absence, and without any provocation from me that I know of, publicly to arraign me before the Commission of the General Assembly of the Church of Scotland, of having, at a sacrament in Strathmiglo, upon the Monday, anno 1714. preached against the brethren, who had taken the abjuration-oath, notwithstanding of the act of Assembly recommending mutual forbearance on that head. The sermon he pointed at is that which immediately follows, being the first in order, on Rev. 3:4. It was preached before a pretty numerous auditory; but I never heard of its being quarrelled by any, except that brother himself. What ground he had for carping at it let the world judge. It is true, in the use of lamentation, I took notice of some who defiled themselves and the land by perjury, particularly in taking the abjuration-oath, with a design to serve the Pretender's interest. But that I spoke either of ministers taking or forbearing is false in fact; and I don't believe he will get any of that numerous company who will adventure to say so upon oath. It is true, when I urged him with this, having taken occasion to talk with him in the beginning of July last, he alleged, that, though I did not speak directly of ministers who had taken the oath, yet the tendency of my discourse was to bring a tash and reflection upon them. But, for my part, if the oath be a good thing, and if he took it with a good conscience, I cannot find any thing in all that sermon that could militate against him, there being nothing in it so far as I know, but the pure and plain truths of God. But if the word of the Lord be against men, it is a plain evidence of a galled and uneasy conscience within; for a good conscience will never boggle at plain scripture-truth. But it is the natural fruit of the sword of the Spirit, when faithfully managed, to prick and wound the guilty conscience; and, where it does not meeken and humble the spirits of men, it so irritate stheir corruptions, that they turn about to rend those who deliver it. An instance whereof we have, Luke 20:19, "And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people; for they perceived that he had spoken this parable against them."

I know it will be alleged, that I have licked and smoothed my sermon, and that my notes may not be the same with what I delivered viva voce. As to which I shall only say, that it is my practice to write all I have a mind to say in public. It is true indeed, I do not pretend to such an exact memory, as that I can confine myself in the delivery, to every thing in my notes, without varying a word or phrase: but yet I use to be pretty exact that way, when I know such critical auditors as Mr A. are before me. One of my own children, who I am sure would not adventure to alter a word, did dictate the following sermon to an amanuensis, from my original notes; and that same copy goes to the press: I own I helped the grammar, in some places, when I revised it. So that there is not a phrase or sentence altered, at which my accuser might take the least umbrage. And I do very well remember, that some things were expressed softer in the delivery than what they are in the notes which now are come abroad.

Mr A. told me, that, if I published my sermons, I could not hinder him from printing the notes he took from my mouth. For my part, if he took every word I spoke at that time, I should be very easy; for (I desire to speak it not out of vain glory, but to the praise of Him who makes the tongue of the stammerer to speak plain) that which I deliver in public, has, for ordinary, the advantage of my notes, both for closeness of connection and accuracy of expression. But I very much doubt, if Mr A. be such a ready writer as to catch every word, or sentence either, when I speak.

As for the other sermons, that Mr A. arraigns, I design to let them come abroad in due time; and what he asserts concerning them may be considered in a preface to each sermon apart.—I shall here subjoin a list of them, with their several texts, notifying what was affirmed concerning them.

1st, Upon John 6:66. "From that time many of his disciples went back, and walked no more with him." Concerning this sermon, it was affirmed, that I preached such doctrine, as he, preaching after me, was obliged to contradict.

2dly, Upon Psl. 138:6. "Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off." In this, I was said to have arraigned the Church of Scotland in the matter of the oath.

3d, Upon Titus 3:8. "This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works: these things are good and profitable unto men." As to this, it was affirmed, that, by ambiguous expressions, I endeavoured to lead the people to think, that assurance was of the essence of faith; and that it was the duty of every man to believe that Christ died for him.

4th, Upon Luke 2:28. "Then took he him up in his arms, and blessed God." As to which, it was said, that I preached unsound doctrine, or doctrine of erroneous tendency.

5th, Upon Psl. 89:16. "In thy righteousness shall they be exalted." It was represented that, in this sermon, I taught, that believers are exalted above the law; that they are altogether innocent; and that God hath not any grudge in his heart against them.

Because it is charged upon us as an error, that we preach assurance to be of the essence of faith, therefore I design also to publish a sermon on that subject, from Heb. 10:22. "Let us draw near with a true heart, in full assurance of faith." From which I hope it shall appear, that our principle upon that head is agreeable to the scriptures of truth, and the ancient and modern standard of doctrine in this church. And I hope, that the following sermon, and the third of these above-mentioned, shall be an effectual confutation of that calumny cast upon us, as if we discarded holiness and good works. And whereas it may be alleged, that this sermon was preached long ago, and that I have altered my way of thinking since that time, I here declare that what is taught in the said sermon, I own as my principle still.

It shall be my earnest prayer, that He, who by his over-ruling hand, hath brought forth these sermons into a public view, beyond my design, may accompany them with His effectual blessing, to the edification of souls.

E. E.

October 5, 1725

GOD'S LITTLE REMNANT KEEPING THEIR GARMENTS CLEAN IN AN EVIL DAY

A Sermon preached on a Sacramental occasion at Strathmiglo, Monday, June 3, 1714.

Rev. 3:4.—"Thou hast a few names even in Sardis, which have not defiled their garments; and they shall walk with me in white; for they are worthy."

THE first six verses of this chapter contain an epistle sent by Jesus Christ unto the church of Sardis. Where we have, first, the preface, and then the body of the epistle. In the body of the epistle we may notice these three things. I. An accusation or charge in the close of the first verse. II. An exhortation unto several duties, such as repentance, watchfulness, and the like, ver. 2, 3. III. We have a commendation given to this church, in the words of my text, "Thou hast a few names, even in Sardis," &c. Where, more particularly, we have, 1st, The commendation itself, "Thou hast a few names even in Sardis, which have not defiled their garments." 2dly, A reward, "They shall walk with me in white." 3dly, The reason and ground of this, "For they are worthy." First, I say, we have the commendation itself. Where we may notice, the commender, the commended, and the ground on which the commendation runs. 1, The commender. Who he is may be gathered from the connection. It is "he that hath the seven Spirits of God, and the seven stars," ver. 1. It is Christ himself. And his commendation may be depended upon; for he trieth the heart and reins, and needs not that any should testify of man unto him, because he knows what is in man. 2, The party commended. Who are described (1), From their designation; they are called names. God had given them a new name, a name better than of sons and of daughters," even a name "among the living in Jerusalem;" they were marked among the rolls of his chosen, redeemed, and sanctified ones. By their zeal, uprightness, integrity, and their honest appearance for God, in that degenerate day and place, they had distinguished themselves from others, and so purchased a name to themselves: and they were known to men as well as unto God: "The Lord knoweth the righteous;" and he knows them by name, they are marked out among others. (2), They are described by their paucity; they are a few names. They were comparatively few, when laid in the balance with the multitude and bulk of carnal secure professors in this church: there was but a small part of them that had kept themselves free of the corruptions and defections of that church, and that had not bowed the knee unto Baal. (3), They are described from the place of their residence, Sardis, one of the seven churches of the Lesser Asia. The expression here is observable, "A few names even in Sardis." Christ's character of this church, in the close of the first verse, was, that they were generally dead, though they had a name to live: "But," as if he had said, "though the generality of this church be dead, yet even there I have a few lively and tender Christians." But then, 3, Notice the ground on which the commendation runs: they have kept their garments clean, or, "have not defiled their garments." Perhaps there may be an allusion in this expression unto the Jews, who were not to come near anything that was unclean, by the law of Moses, or to touch them with their garments, lest they should be defiled; or it may allude unto the practice of the eastern countries, who used to gird up their long garments, to keep them from being defiled, or spotted. The meaning is, that this little remnant in Sardis had maintained their integrity, like Job; they were "perfect and upright men," men "that feared God, and eschewed evil; they had not complied with the abounding errors and corruptions of their day, but "exercised themselves to keep consciences void of offence towards God and man." When others were sleeping, they were waking about their work; when others in that church were dead and secure, they were lively. And so much for the commendation given by Christ unto this remnant. Secondly, In the words we have a reward, or rather we may call it a consolatory promise made unto this little remnant, "They shall walk with me in white." Perhaps the expression may allude unto the practice of the Romans, who clothed their nobility, at any solemnity, in white; or to their conquerors, who triumphed upon victory obtained in white garments; or to the priests under the law that ministered in the temple in white garments. The meaning is, "They shall walk with me in white;" that is, they shall be admitted to the immediate enjoyment of fellowship and communion with me, and be partakers of my glory in heaven through eternity." But the import of the expression may be more fully spoken to afterward. Thirdly, In the words we have the reason and ground why the Lord puts such a difference between his remnant and others, "For they are worthy;" that is valuable and excellent persons, as Solomon speaks, "The righteous is more excellent than his neighbour." Not as if they had any worthiness or excellency in themselves beyond others by nature: no, no; "They are children of wrath and condemnation, even as others:" but they are made worthy by justifying and sanctifying grace, by imputed righteousness and inherent holiness. Some render the word, "For they are meet:" so the word is rendered, Matth. 3:8. "Bring forth therefore fruits meet for repentance." So here the Lord promises, that they who keep their garments clean "should walk with him in white;" why, because it is meet or suituable it should be so, that they who are holy here, should be happy hereafter.

DOCT. "That although there be but few in a visible church that keep their garments clean in a declining time, yet these few are highly valued by Christ, and shall be admitted to partake of his glory in heaven."

This doctrine I take to be the scope of the verse, "thou hast a few names," &c. In discoursing this point, I shall endeavour, through divine assistance, to do these six things.

I. Offer a few propositions concerning this little remnant.

II. Shew that Christ has a high value for this remnant; they are worthy in his esteem.

III. What is imported in their keeping their garments clean.

IV. What it is to walk with Christ in white.

V. Inquire into the connection between the duty and privilege.

VI. Apply the whole.

I. The first thing is, to offer a few propositions concerning this remnant, who are said to "keep their garments clean;" and ye may take these few following.

1. That God the Father gave a remnant unto Christ of the posterity of Adam, in the covenant of redemption, to be ransomed and redeemed by him, from that woe and wrath, into which Adam, by his apostasy, had involved himself and all his posterity. That such a remnant was gifted unto Christ by the Father, is plain from John 17; where Christ in his prayer frequently speaks of those that the Father gave him, particularly ver. 6. "Thine they were, and thou gavest them me; and they have kept thy word." He promised to him, for his encouragement in that great undertaking, that he should have "a seed to serve him," and "see of the travail of his soul."

2. The Lord Jesus, the eternal Son of God, in the fulness of time, took on the nature of man, and in our nature obeyed the law, and died in the room and stead of this remnant which the Father gave him. He did not obey the law, and satisfy justice for the whole world, or for all men, as Armenians talk: no; but he died for a select number. Hence he is said to "lay down his life for his sheep," and not for the goats. And as his death, so his intercession is confined unto this remnant, as is plain from John 17:9, "I pray for them: I pray not for the world, but for them which thou has given me, for they are thine."

3. This redeemed remnant are, in God's own time, sooner or later, under the ministry of gospel-ordinances, determined, by the power and efficacy of divine grace, to close with Christ, upon the call of the gospel, and to go in to the blessed contrivance of salvation and redemption through him: he translates them, in a day of his power, "out of darkness into his marvellous light, and into the kingdom of his dear Son." Not one of this elected remnant, but shall in due time be brought home; for "whom he did predestinate, them he also called."

4. God's remnant are a holy people. They are a set of men that study to keep clean garments; they study to "purify themselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord;" and therefore called "the people of his holiness," Isa. 63:18. Holiness is the design of their election; for "he hath predestinated us unto the adoption of children, that we should be holy, and without blame before him in love." Holiness is the design of their redemption by Christ Jesus: "He hath redeemed us from all iniquity, and purified unto himself a peculiar people, zealous of good works," Tit. 2:14. Holiness is the design of their effectual calling: "for God hath not called us to uncleanness, but unto holiness, and he hath saved us, and called us with an holy calling." So that, I say, God's remnant, they are a holy remnant.

5. The number of this remnant is but small; there are but a "few names in Sardis, that have not defiled their garments." Christ's flock is but a little flock. It is indeed a great flock, and an innumerable multitude, abstractly considered: but considered comparatively, or when laid in the balance with the droves and multitudes of the wicked, it is but a little flock, and a small remnant. They are few that are elected; "for many are called, but few are chosen;" they are few that are redeemed; it is only God's elect that are "bought with a price:" they are few that are effectually called; for "to whom is the arm of the Lord revealed?" few that hold out in the time of temptation; but seven thousand among all the thousands of Israel "that have not bowed the knee to Baal."

6. Although they be but few, yet in the worst of times God has always some of this remnant, who cleave to him and his way, even when all about them are corrupting their ways. He had a Lot in Sodom, whose righteous soul was vexed with the abominations of the place; he has a remnant of mourners in Jerusalem, when the whole city was defiled with wickedness; he has his two witnesses to bear testimony unto his truths, when "the whole world is wondering after the beast," and overrun with Antichristian darkness and idolatry.

7. Lastly, God has a special eye of favour and kindness on this remnant, in a sinful and declining time. He has "a mark set upon the men that sigh and cry for the abominations in Jerusalem; his eyes run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect towards him," &c. But this leads me to,

II. The second thing proposed, which was to shew, that Christ has a high value for this remnant. They are the worthies of the world in his esteem, however they may be disesteemed and undervalued by the world. This will appear from these following considerations.

1. Consider what an account he makes of them, when compared with the rest of the world. He values them so highly, that he will give whole nations and kingdoms of the wicked for their ransom: Isa. 43:4. "Ever since thou wast precious in my sight thou hast been honourable, and I have loved thee; and I gave men for thee," &c.; that is, he will sacrifice whole nations and kingdoms of wicked men, before he be bereft of his little remnant. The scriptures are very full to this purpose. His remnant is the gold, the rest of the world are but dross: "Thou puttest away all the wicked of the earth like dross," Ps. 119:119: but "the precious sons of Zion are comparable to fine gold," Lam. 4:2; not only gold, but fine gold, polished by the hand of the Spirit. Again, his little remnant is the wheat, but the rest of the world are the chaff; and "what is the chaff to the wheat, saith the Lord?" When he "comes with his fan in his hand, he will gather his wheat into his garner; but the chaff he will burn up with fire that is unquenchable," Matth. 3:12. His little remnant is the good corn, but the wicked are the tares; and he will say to his reapers at the last judgment, "Gather the tares together, and bind them in bundles to burn them;" but, "Gather the good corn into my barn." His remnant are his sheep, but the rest are the goats; and he will say to the sheep on his right hand, "Come, ye blessed;" but to the goats he will say, "Depart, ye cursed." His remnant are his vessels of honour, whom he sets by as plenishing to garnish "the house not made with hands;" but the wicked are vessels of wrath, whom he "will break in pieces as a potter's vessel," and cast into the furnace of his anger. Thus, I say, that they are worthy in his esteem, is evident from the account he makes of them, when laid in the balance with others.

2. That this little remnant are worthy on Christ's account, will appear, if we consider the names and compellations that he gives them. He sometimes calls them his love, his dove, his undefiled, his Hephzibah, his Beulah, his Jedidiah's, the very darlings of his heart. He calls them sometimes his jewels: Mal. 3:17. "They shall be mine, saith the Lord, in the day that I make up my Jewels; and I will spare them as a man spareth his own son that serveth him." He calls them the very apple of his eye, the most tender part of the body: and the eye-lid of his special providence doth cover them. Yea, such is the value that he has for them, that he calls them himself, and speaks of them as if he and they were but one: "Saul, Saul (says the Lord), why persecutest thou me?"

3. Consider the endeared relations they stand under unto him; and from thence you will see, that they cannot but be worthy in his esteem. There is a legal, a moral, and a mystical union between him and them. He is their Head, and they are his members; he is the Root, and they are the branches that grow upon him; he is the Husband, and they are his spouse and bride: "Thy Maker is thy husband;" he is their Father, and they are his children; he is their Elder Brother, and they are his younger brethren; he is Heir of all things, and he makes them joint-heirs with himself of his heavenly kingdom; he is their Advocate, and they are his clients; he is their King, and they are his subjects.

4. They cannot be but worthy in his esteem, if ye consider how much he values not only their persons, but whatever pertains unto them. He values their names; "I have a few names in Sardis;" he keeps them among the records of heaven, and has them "written in the Lamb's book of life." He values their prayers: Cant. 2:14. "O my dove that art in the clefts of the rock, let me hear thy voice, for it is sweet." The prayers of the wicked are like the howling of dogs to him; but the prayers of the upright remnant are his delight. He values their tears, and "puts them into his bottle;" he, as it were, gathers every drop from their eyes: "I have heard thy prayers, I have seen thy tears," saith the Lord to Hezekiah. He values their blood: Ps. 116:15. "Precious in the sight of the Lord, is the death of his saints: and they that shed their blood, he will give them blood to drink."

5. Lastly, That they are worthy in his esteem, appears from what he does for them. He remembered them in their low estate, and set his love on them when they were wallowing in their blood. He has loved them with an everlasting love, an unalterable love, with an ardent love; his love to them "is strong as death: he has redeemed them with his blood; for we are not redeemed by corruptible things, such as silver and gold," &c. "He hath loved us and washed us with his own blood," Rev. 1:5. He confers many excellent privileges upon them. They have an excellent pardon, it being full, final, and irrevocable, Heb. 8:12. They have an excellent peace, "which passes all understanding;" an excellent joy, being "unspeakable, and full of glory;" excellent food, they "eat of the hidden manna;" have access to an excellent throne "with boldness," Heb. 4:16. They have excellent communion, even "fellowship with the Father, and with his Son Jesus Christ." They have the interposition of an excellent Mediator, even Jesus the Mediator of the new covenant. They have an excellent guard attending them; they are guarded with the divine attributes, even "as the mountains are about Jerusalem;" guarded with the "twenty thousand chariots of angels," Mahanaim, "the two hosts of God." They have an excellent store-house, even the "whole fulness of the Godhead dwelling bodily in Christ. They are clothed with excellent robes, even "the garments of salvation, and robes of righteousness." They are "heirs of an everlasting inheritance, that is incorruptible and undefiled; yea, heirs with God, and joint-heirs with Jesus Christ." And, to crown all, they have excellent security for all this; the word of God, his covenant, his oath, his blood, and the earnest of his Spirit. From all which it appears, what an high value he has for them, and how worthy they are in his count and reckoning.

III. The third thing proposed was, to inquire into what is imported in the remnant their keeping their garments dean. And,

1. It imports, that God's remnant are clothed, or, that they have garments giving them: they are not naked like the rest of the world. And there is a two-fold garment wherewith God's remnant are arrayed, viz. a garment of imputed righteousness, and a garment of inherent holiness. By the first, all their iniquities are covered, and they screened from the curse and condemnation of the law, and the stroke of avenging justice. By the last, viz. the garment of inherent holiness, their souls are beautified and adorned, the image of God restored, and they, like "the King's daughter, made all glorious within." And it is the last of these that is here principally intended.

2. It imports, that the garment which God gives his remnant is a pure and a cleanly robe; and therefore called white raiment, Rev. 3:18, and fine linen, chap. 19:8. Speaking of the bride, the Lamb's wife, it is said, that "to her was granted, that she should be arrayed in fine linen, pure and white: for the fine linen is the righteousness of the saints. So that ye see white is the livery wherewith Christ clothes his little remnant: and, Rev. 7:9. they are said to be "clothed with white robes."

3. That sin is of a defiling and polluting nature. As mire and filth defile our garments, so doth sin defile and pollute our souls, and render us vile and loathsome in the sight of God. Hence it is commonly called uncleanliness; Zech. 13:1. "There is a fountain opened to the house of David, for to take away sin and uncleanness." It is the abominable thing which God's soul doth hate, and is more loathsome in his sight, than the most detestable things in nature are unto us.

4. That it may be the lot of the Lord's people to live and walk among a people, the generality of whom are polluting and defiling themselves; for this is the commendation of the remnant here, that though the body of this church was corrupted, yet they had not gone along with them. Thus it fared with Noah in the old world, and with Lot in Sodom; and the prophet Isaiah, chap. 6 he cries out, "I dwell in the midst of a people of polluted lips.

5. That even God's remnant are not without danger of defiling themselves with the sins and defections of their day. Sin comes gilded with such fair and plausible pretences, and backed with such powerful motives and arguments, that even some of God's own remnant are not only in danger, but some of them may be actually ensnared and defiled therewith; and, no doubt, some that had the root of the matter in Sardis, were tainted with the corruptions of that church; as I doubt not but many in our own church, who have made very wide steps, are notwithstanding dear and near unto God.

6. That foul garments are very unbecoming and unsuitable unto God's remnant; for they that "name the name of Christ, and profess to be his friends and favourers, are bound to depart from iniquity." It brings up a reproach on religion, and makes the name of God to be blasphemed, when any of God's remnant make a wrong step: as you see in the case of David; his murder and adultery opened the mouths of the wicked in his day, and made the enemy to blaspheme. And I am sure it cannot but be bitter to any that belong to God, when, through their untenderness, the way of God is evil spoken of.

7. A careful study of universal obedience unto all known and commanded duties. God's remnant are of David's mind and principle, they "have a respect to all God's commandments;" his law is the rule and standard of their walk; it is "a light unto their feet, and a lamp unto their paths:" and they are always breathing after more and more conformity thereunto, saying, with David, "O that my ways were directed to keep thy statutes!" They study to have a gospel-adorning conversation, and that "their light may so shine before men, that others, seeing their good works, may glorify their Father which is in heaven."

8. A holy caution and tenderness in guarding against all sin, especially the prevailing sins of the day and generation wherein they live. They will not "walk according to the course of the world, but they are transformed in the renewing of their minds;" they keep at a distance from common defections, errors in doctrine, profanity in practice, and innovations in the worship of God; they will not so much as give their consent unto these abominations, but endeavour, in their station to oppose them, and give their honest testimony against them. "Keeping of the garments clean," in a declining time, implies a steady adherence unto the truths, laws, and ordinances, of Christ, and the government that he has appointed in his house. Hence they are said to "keep the word of his patience." They will not sell one hoof of divine truth, no, not though it should cost them the warmest blood of their heart; they will buy the truth at any rate, but sell it at no rate. It implies, that they have supplies of covenanted strength given them, to uphold and keep them from defiling their garments: for they are not able to keep themselves; no, "the way of man is not in himself;" it is "the Lord that keepeth the feet of his saints," when "the wicked shall be silent in darkness;" yea, "they are kept by the power of God, through faith unto salvation," 1 Pet. 1:5: which implies, a keeping them as in a garrison: "The Lord Jehovah is their strength," and the munitions of rocks around about them.

9. Lastly, It imports the mortification of sin in the root and fruit of it, together with a holy care to have grace improved and exercised, till it be crowned with glory; for "he that hath this hope in him purifieth himself," &c. And thus ye see what is imported in keeping of the garments clean.

IV, The fourth thing proposed, was, to inquire a little into the import of the consolatory promise made unto the remnant that keep their garments clean, "They shall walk with me in white," saith the Lord; that is, as I told you in the explication of the words, "they shall be admitted to share of my glory at death and judgment." But I shall endeavour more particularly to inquire into the import of this promise. And, 1, What is imported in walking with Christ? And, 2, What in walking with him in white?

First, What is imported in walking with him?

1. It necessarily supposes the soul's subsistence in a separate state, or after its separation from the body, otherwise it could not be said to walk with him. This is one of the fundamental truths of our religion, which Christ himself proved and maintained against the Sadducees, from that scripture, "I am the God of Abraham, Isaac, and Jacob; God is not (says he) the God of the dead, but of the living." No sooner are the souls of God's remnant divorced from their bodies, but, by the ministry of angels, they are carried into Abraham's bosom.

2. Their walking with Christ, not only supposes the soul's existence in a separate state, but also its activity, for it walks with Christ. The spirits of just men, upon their separation from the body, are made perfect, and so perfect, "as they serve him day and night in his holy temple," with infinitely more activity and liveliness, than when they were coopt up in the prison of the body; which, in this state of sin and imperfection, is a dead weight, as it were, upon the soul, in the service of God.

3. Their walking with Christ, implies, perfect peace and agreement between Christ and them; for how can two walk together, except they be agreed? The Lord's people, while here, are many times under the affrightning apprehensions of his anger and displeasure, which makes them cry out with David, Ps. 77:9, "Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah." But there will be no such complaint in heaven: no, no; there will not be the least grudge in his heart, or frown in his countenance, through eternity; nothing but a perpetual smile of his reconciled countenance.

4. It implies, intimacy: which is more than agreement; for there may be a good understanding where there is little intimacy and familiarity. But the saints in glory shall "walk with Christ;" that is, he and they will be very intimate one with another. This intimacy is begun on earth; for sometimes, even in the wilderness, he brings them into the chamber of presence, and allows them sweet fellowship with himself; sometimes they "sit down under his shadow with great delight." But this intimate fellowship shall be consummated and completed in heaven, where all vails shall be rent, and all clouds shall be for ever dispelled, and nothing shall remain to interrupt the blessed familiarity betwixt him and them: then that word shall be fully accomplished, John 17:23, "I in them, and thou in me, that they may be made perfect in one."

5. It implies, that they shall be in the presence of Christ: and this is an addition to intimacy; for two intimate friends may be at a distance one from another. The Lord's people, while in the body, are said to be "absent from the Lord." But then they shall be at home; he and they shall dwell together through eternity, in the mansions of glory, the house not made with hands. So much Christ tells his disciples, John 12:26, "Where I am, there shall also my servants be." And, John 14:3, "I will come again, and receive you unto myself, that where I am, there ye may be also."

6. It implies, that they shall be privileged with the sight of Christ; for two cannot well walk together without seeing one another. Then they shall see the man Christ "exalted at his Father's right-hand, far above all principalities and powers, and every name that is named, not only in this world, but also in that which is to come." This is a privilege insured unto the little remnant by Christ's own prayer, John 17:24, "Father, I will that these whom thou hast given me, may be with me where I am, that they may behold my glory which thou hast given me." O how ravishing a sight will this be, to behold the glory of Christ in heaven! When he was transfigured upon mount Tabor, "his face did shine as the sun, and his raiment as white as the light." What will he be on mount Zion above, when he shall be seen with all his robes of glory, and all his heavenly retinue attending him?

7. "They shall walk with me." It implies, full pleasure, satisfaction, and complacency; for walking is an act of recreation. Heaven is a place of joy and pleasure, Ps. 16:2, "In thy presence there is fulness of joy, at thy right-hand there are pleasures for evermore." Then the joy of the Lord shall not only enter into them, but they shall enter into the joy of their Lord; "the ransomed of the Lord shall come to Zion with songs, and everlasting joy upon their heads."

Secondly, What is imported in walking with him in white.

Ans. 1. That then all their black and beggarly garments shall be laid aside. A body of sin and death shall not then molest them; they shall not any more complain of the errors of their hearts, or the iniquity of their heels: no, they shall be "presented without spot or wrinkle," or any such thing.

2. White is a badge of purity and innocency: "They shall walk with me in white;" that is, they shall not only lay aside their beggarly garments, but they shall be "clothed with change of raiment." Perfect holiness shall then be their ornament: "they shall be brought unto the King in raiment of needle-work;" and, like the King's daughter, "they shall be all-glorious within:" they who had "lain among the pots, shall become like the wings of a dove, covered with silver, and her feathers with yellow gold;" yea, they shall "shine forth like the sun in the kingdom of their Father."

3. White is a badge of victory, as we told you in the explication of the words. Rev. 7:9; the triumphant company there, "of all nations, tongues, and kindreds, stand before the throne, and before the Lamb, clothed with white robes, and palms in their hands," as a sign of their complete victory over all their enemies, whether outward or inward. Sin is an enemy that the believer has many a hot conflict with while here; but in heaven, "the inhabitants are all forgiven their iniquities;" there is no more sin, Rev. 22. As for Satan, that grand enemy, that went about like a roaring lion, seeking to devour them, they shall then tread him under their feet: "know ye not that the saints shall judge angels?" saith the apostle. And as for the world, they shall never any more be ensnared either with its frowns or flatteries.

4. White is a badge of honour. The Romans clothed their nobility in white, as ye heard. O what honour is reserved for the saints of God, his little remnant! They shall be honoured with a place among them that stand by in the new Jerusalem; yea, they shall be honoured with the white stone and the new name; they shall sit with Christ upon his throne, Rev. 3:21. They shall be honoured with a crown of burnished glory: "When the chief Shepherd shall appear, we shall receive a crown of glory, which fadeth not away." They shall be honoured with a kingdom: "I appoint unto you a kingdom, as my Father hath appointed unto me." They shall be honoured to be assessors with Christ at the last judgment: "Know ye not the saints shall judge the world?" they will applaud the Judge in all his proceedings, and cry, "True and righteous are thy judgments, Lord God Almighty;" then that passage will be fully accomplished, Ps. 149:5–9, "Let the saints be joyful in glory; let them sing aloud upon their beds. Let the high praises of God be in their mouth, and a two-edged sword in their hand, to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written. This honour have all his saints. Praise ye the Lord."

5. White was a garment appointed for the priests under the law, when they were to minister about holy things. The saints of God are all priests, Rev. 1:5, 6, "Unto him that loved us, and hath made us kings and priests unto God." And as priests in the heavenly temple, their continual work shall be, to offer up eternal sacrifices of praise unto God and the Lamb. There every bird in every bush shall sing, and say, "Worthy is the Lamb that was slain, and hath redeemed us unto God by his blood. Salvation to our God, which sitteth upon the throne, and unto the Lamb for ever and ever."

6. We find the angels frequently appearing in white. Acts 1:10, while the disciples are looking towards heaven after their exalted Lord, "behold two men (that is, two angels in the form of men) stood by them in white apparel." So the saints "shall walk with Christ in white;" they shall be like the angels of heaven; Matth. 22:30, "In the resurrection, they are as the angels of God in heaven." The original word signifies, they shall be equal to angels, or angels' mates. Like angels, they shall not be liable to hunger, thirst, weariness, or such like bodily infirmities. The angels are said to "behold the face of God in heaven;" so shall ye who are God's little remnant: "Now ye see darkly, as through a glass; but then ye shall see face to face." The angels serve God with the greatest voluntariness and freedom, with the greatest activity and nimbleness; for "he maketh his angels spirits, and his ministers a flame of fire;" so shall the saints in glory; they shall do the will of God, as it is done by the angels in heaven.

7. We find Christ sometimes appearing in white, particularly at his transfiguration: "His countenance did shine as the sun, and his raiment was white as the light." And so it may import this much, they "shall walk with me in white;" that is, there shall be a blessed conformity between them and me in glory, Rev. 19:11, 14. Christ is there represented as mounted upon "a white horse; and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean." Christ, and all his redeemed company, shall be clothed with the same livery: 1 John 3:2, "When he shall appear, we shall be like him; for we shall see him as he is." Their souls shall resemble him in righteousness and true holiness; yea, "their vile bodies shall be made like unto his glorious body."

8. Lastly, White has a great reflection of light with it when the sun shines upon it. O, how bright and dazzling will the glory of the saints be in that day, when the Sun of righteousness shall shine upon them with a meridian splendour! Christ will then "be admired in his saints;" for they shall "shine forth like the sun, and like the brightness of the firmament: the beauty of the Lord their God will then be upon them; and such beauty as shall eternally astonish and confound the wicked, who contemned them upon earth, and did not reckon them worthy to sit with the dogs of their flock." And this much for the fourth thing.

V. The fifth thing was, to inquire into the connection between the duty and the privilege, between keeping the garments clean, and walking with Christ in white.

1. Then negatively, you would know, that there is no connection of merit, as if our keeping of clean garments did deserve that we should walk with Christ in white: no, no; let "every mouth be stopped; for all the world is guilty before God;" and therefore can merit nothing but wrath and vengeance at the hand of God: "by the works of the law shall no flesh living be justified," or saved; it is by the merits of Christ, his doing and dying, as the surety of the little remnant, that they are brought to walk with him in white. But though there be no connection of merit, yet,

2. And positively, there is, 1st, A connection of decree or purpose in this matter. God, by an unalterable decree, has ordained, that they who are holy shall be happy; that they who keep their garments clean shall walk with him in white. 2 Thess. 2:13, "God hath from the beginning chosen us to salvation, through sanctification of the Spirit, and belief of the truth." 2dly, There is a connection of promise, as well as of purpose. Ye have them linked together in this promise in the text, and every where almost through the scriptures of truth. Ye have a cluster of these promises in the second and third of the Revelation, "To him that evercometh (which is the same thing with keeping the garments clean) will I give to eat of the hidden manna." And this link is so strong, that it can never be broken; for it is one of these "immutable things, wherein it is impossible for God to lie." 3dly, There is a connection of meetness or congruity. It is suitable, that those who are holy should be happy; that they who have white garments here, should be clothed with white hereafter. It is suitable unto the nature of God; for he "cannot behold iniquity, neither can evil dwell with him:" none but holy ones shall enjoy a holy God. It is suitable unto the work of heaven; for "no unclean thing can enter the gates of the New Jerusalem;" to this purpose is the last clause of our text, "They shall walk with me in white, for they are worthy," or meet, as the word may be rendered, Col. 1:12, "Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light." 4thly, There is a connection of evidence. Holiness, or clean garments, is an evidence of the soul's title or claim to glory; for "whom he sanctified, them he also glorified." "Who is the man that shall ascend into the hill of God? and who shall stand in his holy place?" The answer is, "He that hath clean hands, and a pure heart," Ps. 24:3, 4. 5thly, There is a connection of legacy. Christ, by his latter will, has insured the kingdom to his little remnant that keep their garments clean: Luke 22:28, 29, "Ye are they who have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me."

VI. The sixth thing is the application. And the first use shall be of information, in these particulars.

1. See hence, holiness is to be studied and pursued, however it may be ridiculed and mocked at by a profane world; for it is they that do not defile their garments that shall walk with Christ in white. The blind world is ready to imagine, that the way to heaven is not so strait and narrow as ministers call it; that there needs not be so much ado, and all is but a piece of needless nicety, preciseness, and the like. But remember, Sirs, that strict holiness will carry the day at the long-run; and ye that are for a lax religion, and a broad way to heaven, will at length land in hell, unless mercy and repentance prevent. "Walk circumspectly, therefore, not as fools, but as wise," &c.

2. See from this doctrine, that they labour under a damnable mistake, who think or say, that it is a vain or "unprofitable thing to serve the Lord," and to keep his way; for they that walk with Christ here shall partake of his glory hereafter: "Godliness (saith the apostle) is great gain, having the promise of the life that now is, and of that which is to come." Religion carries a reward in its bosom, beside the reward that is prepared for the saints in the life to come. "In keeping of thy commandments (says David) there is a great reward. O how great is the goodness thou hast laid up for them that fear thee!" &c. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him," 1 Cor. 2:9.

3. We may see, that gospel-purity and holiness is not such a common thing as the world apprehend; for there are but a few names, few persons that are helped to keep their garments clean. My friends, beware of taking every thing for holiness that has the shadow and appearance of it. Some are ready to think, that their garments are clean enough, if they keep free of gross scandalous outbreakings, such as lying, swearing, stealing, uncleanness, and the like; but the proud Pharisee came this length, who said, "God, I thank thee, I am not as other men; I am no extortioner, adulterer, or injurious person," &c. Some think their garments clean, if they be moral in their walk, just in their dealings between man and man. I wish indeed there were more morality among these that profess the name of Christ. But, O sirs, mere morality, in the highest degree now attainable, comes infinitely short of the nature of true holiness; it is quite another thing: and to put morality in the room of gospel-holiness, is in effect to renounce Christ and the covenant of grace, and to run back to Adam's covenant for life and salvation. Some think their garments clean enough, because of some personal reformation that they have made in their outward walk; they have left off lying, swearing, drunkenness, uncleanness and the like. But this will not amount to true holiness. Herod reformed his life, and did many things through the ministry of John the baptist, and yet beheaded him at last. Some reckon upon their diligence in the outward duties of religion; they read, hear, pray, communicate, and run the round of outward performances, and thereupon conclude that they are holy persons. But who more diligent in the externals of religion than the Pharisees, who "fasted twice a week, and gave tithes of all that they possessed?" and yet Christ tells us, that "except our righteousness exceed the righteousness of the Scribes and Pharisees, we cannot enter into the kingdom of heaven." So that, I say, gospel-holiness is no common thing.

4. See hence, that the division of mankind, and particularly of these that live in the visible church, between Christ and the devil, is very uneqal as to the number; for the greatest part, even of the visible church, go to the devil's share, for there are but "a few names in Sardis that do not defile their garments." Christ's flock is a little flock: "I will take them one of a city, and two of a family," or tribe, "and bring them to Zion." It is true, they will be a great company, and make a goodly appearance, when they shall be gathered by the angels from the four winds of heaven; but yet they are only like the gleanings after the vintage, in comparison of the vast multitudes of mankind that run in the broad way to destruction.

5. See hence what it is that sweetens the pale countenance of the king of terrors to believers; it is this, they see that upon the back of death, they will be admitted to "walk with Christ in white." This made the apostle to long so vehemently for his dissolution, saying, "I have a desire to depart, and to be with Christ." Faith's views and prospect of this makes the believer to triumph over death, as a vanquished and slain enemy, saying, "O death! where is thy sting? O grave! where is thy victory?"

6. See hence what they may expect upon the back of death, who habitually wallow in the puddle of sin. It is only they that have "clean garments, that shall walk with Christ" in glory; and therefore it inevitably follows, that the gates of glory shall be shut upon you: Rev. 21:27, "There shall in nowise enter into it any thing that defileth, neither whatsoever worketh abomination or maketh a lie." And ver. 8, "The fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone." O sirs! ye that live and die in this condition, with the guilt and filth of sin lying on your consciences, ye will find a sting in death which will stick in your souls through eternity: for it is only God's little remnant, "whose garments are washed and made white in the blood of the Lamb," that shall triumph with him in glory; while ye that wallow in sin now, shall be found weltering in the flames of Tophet.

7. See hence, that honesty is the best policy in a declining time; for it is only the honest-hearted remnant that shall walk with Christ above. Keep God's ways, Sirs, whatever come; and beware of sinful shifts to shun the cross: "They that walk uprightly shall walk surely;" whereas they who think to shun danger by shifting duty, they really run themselves into greater danger and inconveniencies, than these which they imagined to avoid.

USE 2d, may be of lamentation, that there are so many soul garments among us at this day. Alas! Sirs, may we not say, that there are but a few names in Scotland, that have not defiled their garments with the corruptions and pollutions of the time? All ranks have corrupted their ways, magistrates, ministers, and people. May not the character which God gave of Israel of old, be too justly applied to us, Is. 1:4, that we are "a sinful nation, a people laden with iniquity, a seed of evil doers, children that are corrupters, who have provoked the holy One of Israel unto anger, and are gone away backward?" I cannot now stand to shew wherein we have defiled our garments. Has not the land been defiled with the blood of many of the saints of God under the late reigns, from which it is not as yet purged? Is not the whole land defiled with breach of solemn national engagements, while these solemn covenants have been scandalously burnt in the capital city of the nation, and that by the countenance and command of authority? And are there not many at this day amongst us, who profess to be of the communion of the church of Scotland, that do renounce and disown the obligation of these solemn ties? Are not many defiling their garments with Arminian and Socinian heresies? others with a superstitious worship, which, to the reproach of our holy religion, is tolerated among us by law? Have not many defiled their garments in our land, with a customary swearing by the name of God? others by juggling with God in the matter of solemn oaths, abjuring a Popish Pretender, with a design to put themselves in a better capacity to do him service, and promote his interest? Others have, even in this province, lately defiled their garments, by putting their hands to scandalous libels, by way of address to the sovereign: wherein they represent ministers as rebels against authority, for appointing fasts, and preaching against the sins of the time, and for giving warning to people of the tokens of God's anger that are visible among us. And, alas! may we not all lament, that we have defiled our garments, by the breach of sacramental and sick-bed vows? But I must not stand on these things.

USE 3d, is of trial and examination. Try, Sirs, whether you be among God's little remnant, that are keeping their garments clean, when all round about you are defiling themselves. And, for your trial, I offer you the few following marks of God's remnant:—

1. God's remnant are a people unto whom Christ is exceeding precious. His very name is unto them as ointment poured forth; they love to hear of him, they love to speak of him, and their meditations of him are sweet; "the desire of their soul is unto him, and the remembrance of his name;" and they are ready to say with David, "Whom have I in heaven but thee?" &c., or with Paul, "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord."

2. God's remnant are a people that do not reckon themselves at home while they are here-a-way. This is not their proper country; but "they look for a better country, that is an heavenly," Heb. 11:16. They "look for a city that has foundations, whose builder and maker is God," ver. 10. See this to be the character of God's remnant, ver. 13; the apostle tells us of these worthies, that they "confessed they were strangers and pilgrims on the earth." This confession David makes, Ps. 119:19, "I am a stranger in the earth, hide not thy commandments from me." So then, Sirs, if your home be here, ye are none of God's remnant; if your thoughts and affections be confined within the narrow limits of time. God's remnant are a people that are "coming up from the wilderness;" they are always ascending and mounting heavenward, in their affections and desires: they "look not at the things that are seen, but the things that are not seen."

3. God's remnant are a people that speak and think much on God. See this to be their character, Mal. 3:16, "Then they that feared the Lord, spake often one to another, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name." Try yourselves by this. It is the character of the wicked, that "God is not in all their thoughts;" and he is as seldom in their mouths, except in a way of profanation. But God's remnant, I say, they think much on God; and the thoughts of God, O how precious are they unto their souls! Ps. 139:17; and out of the abundance of their hearts their mouths speak honourably and reverently of him. They will speak to one another of his word, of his works, of his providences, and of his ordinances; their "lips are like lilies, dropping sweet-swelling myrrh."

4. God's remnant are a praying people: Ps. 24:6, "This is the generation that seek thy face, O Jacob, or, O God of Jacob:" whereas it is given as the character of the wicked, Ps. 14:4, that they call not upon God. They either live in the total neglect of this duty; or, if they do it all, it is in a hypocritical, formal, and overly manner. But God's remnant, they seek the face of God; they seek him with fervency, with truth in the inward parts; they seek him believingly; they seek him constanly and perseveringly, which the hypocrite will not do: Job 27:10, "Will he delight himself in the Almighty? will he always call upon God?"

5. God's remnant are a mourning people. They mourn over their own sins in the first place: Ezek. 7:16. The remnant of Jacob "that escape, they shall be on the mountains like doves of the valleys, every one mourning for their iniquity." They mourn over the errors of their hearts, and the iniquity of their lives, and are ready to cry out, "Innumerable evils have compassed me about, mine iniquities have taken hold on me," &c. And then they mourn, not only for their own personal sins, but for public sins; the sins of others, whereby the land is defiled: "Rivers of waters run down mine eyes, because they keep not thy law; I beheld transgressors, and was grieved." That this is the character of God's remnant, ye may see from Ezek. 9:4, "Go through the city, and set a mark upon the foreheads of the men that sigh, and cry for all the abominations done in the midst thereof." And then they mourn for the calamities and desolations of Zion, when they see the bear out of the wood wasting her, and the wild beasts out of the forest devouring her: Ps. 137:1, "By the rivers of Babylon we sat down, and wept when we remembered Zion." And then they mourn when they see ordinances corrupted, or God's candlestick in any measure removed, the Lord's people deprived of their wonted freedom and liberty in waiting upon him in these galleries: Zeph. 3:18, "I will gather them that are sorrowful for the solemn assembly, to whom the reproach of it was a burden."

6. God's remnant are a people that will rather venture upon suffering than sinning. They rather venture to run the risk of displeasing kings and queens, potentates and parliaments, than venture upon the displeasing of God: they can rather venture on the rack of outward torments, than upon the rack of an accusing conscience. See this to be the character of God's remnant in the three children, Dan. 3 &c.; and Moses, Heb. 11:27, "forsook Egypt, not fearing the wrath of the king." Many other marks of God's remnant might be insisted upon. They are a people that cannot live without Christ, and fellowship and communion with him, Song, 3:1; Job. 23:3, "O that I knew where I might find him! that I might come even to his seat!" They are a people that will not rest in their attainments, but press towards the uttermost of grace and holiness, Phil. 3:12. They press after more nearness unto Christ, Song 8:1. They love holiness for itself, Ps. 119:140, Christ for himself; yea, they love heaven for Christ and holiness. In a word, they love holiness, be the event what it will.

USE 4. is of exhortation. Is it so, that God's remnant, who are privileged to walk with Christ in white, are such as keep their garments clean? O! then let me exhort all hearing me, particularly you who have been professing yourselves among the number of God's remnant, by drawing near to him in the holy ordinance of his supper; let me, I say, exhort you to keep your garments clean; be exhorted to the study of true gospel-holiness, both in heart and life. And, by way of motive, I would have you to consider these things following.

MOT. 1. Consider that ye are in continual hazard of defiling your garments. Ye are in danger from every quarter: As, 1st, Ye are in danger from the world. There are many things in the world that are of a very defiling and polluting nature. There are many polluting opinions broached in the world, which go very glib away with nature, and which nature is very ready to catch at and embrace; as, That God is altogether made up of mercy, and will never damn any of his creatures. That Christ died for all: That morality runs parallel with grace: That an empty profession is enough to save folk: That it is better to keep the body whole than the conscience pure: That to be zealous for religion is to be righteous overmuch. These, and many other such opinions, are of a polluting nature; and we are in danger of defiling ourselves with them. And then, the examples of the world are very infectious; the examples of magistrates and ministers, as ye see from Hos. 5:1. "Hear ye this, O priests; give ye ear, O house of the king; because ye have been a snare on Mizpeh, and a net spread upon Tabor." And then ye are in danger from the example of professors, who perhaps have a great name for religion in the church of God. O! will you say, Such a man doth so and so, and why may not I do it also? But remember, Sirs, that there are many hypocrites in the church of God, that go under a mask of religion. And supposing them to have the reality of grace, yet they may be under a spiritual decay; they may be sadly deserted of God: And do ye think, that in this case they are to be imitated? And besides, suppose them to be never such eminent persons, yet, according to the apostle's direction, we are to be followers of them no further than they are followers of Christ. And besides, we are in danger from the frowns and flatteries of the world. If the world cannot get us allured into sin by its enticing promises, it will study to drive us into a compliance, by threats of trouble and persecution. Thus, I say, we are in imminent danger from the world. The apostle James exhorts us "to keep ourselves unspotted from the world," chap. 1:27. 2dly, Ye are in danger from Satan, that subtile and malicious enemy, that "goes about as a roaring lion, seeking whom he may devour." He waits for your halting, and is always ready to trip up your heels. And I assure you, Sirs, if ye have got any love-token from the Lord at this occasion, this enemy will do his best, or worst rather, to you and it. It was but a little after Peter had been feasting with Christ, at this holy ordinance of the supper, that Christ told him, Luke 22:31, "Simon, Simon, Satan hath sought to winnow thee as wheat." And therefore ye had need to be on your guard as to this enemy, and labour not to be ignorant of his devices. 3dly, Ye are in danger of defiling your garments from your own hearts. My friends, would not that city be exposed to great danger, which is not only besieged with an army from without, but has a strong and powerful party within, that keeps a correspondence with the enemy without, and is ready to comply with all his demands? Just so is it with us: we are not only besieged with the world, and with Satan, who are our enemies without; but there is a strong party of indwelling sin and corruption within us, that is ready, upon all occasions, to betray us into our enemies' hands. This made David cry out, "Who can understand his errors?" and Paul, "Wretched man that I am, who will deliver me from the body of this death!" So much for the first motive.

MOT. 2. By keeping your garments clean, ye comply and fall in with God's great design in all his dispensations towards you, whether more immediate or mediate. God's great end in all is to bring his people to the study of gospel-purity and holiness. This is the design of his electing some of the posterity of Adam from all eternity: Eph. 1:4. "He hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love." It is a very foolish way of arguing that some people have—If I be elected, I shall be saved, let me live as I list; for God, like all other wise agents, not only decrees the end, but the means leading unto that end. Now, holiness is the King's highway, in which he has ordained and decreed to bring the elect to glory: 2 Thes. 2:13. "God hath chosen us from the beginning to salvation, through sanctification of the Spirit, and belief of the truth. This is the design of redemption. Christ did not die, Sirs, to purchase a latitude to us to sin: No, no: Tit. 2:14. "He gave himself for us, to redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." This is the design of our creation. Why did ye get a being, but that ye might glorify and serve God? "This people have I formed for myself, that they may shew forth my praises." And this is not only the design of our first, but of our second creation; "for he hath created us in Christ unto good works." This is the design of our effectual calling; "for God has not called us unto uncleanness, but unto holiness:" no; "he hath saved us, and called us with an holy calling." This is the design of the whole word of God. Why has God privileged us with his statutes and testimonies, but that they be "a light to our feet, and a lamp to our path," to keep us out of the polluting ways of sin? Ps. 119:9, "Whereby shall a young man cleanse his way, but by taking heed thereto, according to thy word?" This is the design of the promises of the word. However, carnal persons may make the promises a pillow of security, yet God's design in giving them, is, to excite his people to keep clean garments: 2 Cor. 7:1. "Dearly beloved, having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." This is the design of the threatenings of the word, that so men, knowing the terror of God, may be persuaded to keep at a distance from sin, the abominable thing that his soul hates, and may not defile their garments therewith. This is the design of all providences whereby God exercises his people. Why doth God cast thee into the furnace? O man! his design is to purge away thy dross: Isa. 27:9. "By this, therefore, shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin." The Lord chastens us, that we may be "partakers of his holiness," Heb. 12:10. This is the design, not only of cross, but of favourable providences. The goodness of God should "lead us to repentance," and lays a deep obligation on us to stand off from sin, which is offensive to our gracious Benefactor. This is the design, not only of all providences, but of all ordinances, and of the whole dispensation of the grace of God in the gospel: Tit. 2:11, 12. "For the grace of God, that bringeth salvation, hath appeared to all men; teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world." This is the design, not only of the preaching of the word, but of the administration of the sacraments. In baptism, we are solemnly devoted to the service of God, and are engaged to walk as those that are called by "the name of Christ," who are bound "to depart from iniquity." And in the sacrament of the Lord's Supper, we solemnly renew, before God, angels, and men, our baptismal engagements, and swear to keep our garments clean from the pollution of sin; and that by laying our hands on the body and blood of the Lord Jesus. This is the design of every frown, and of every smile. Doth God at any time fill thee with "joy and peace in believing?" lifts he up the light of his countenance upon thee? The language of this is, O do not defile thy garments! "God will speak peace unto his people, and to his saints; but let them not return again to folly." And why doth God at any time hide his face, and leave thee in the dark, but to engage you to more tenderness in time to come, in keeping at a distance from these pollutions, whereby he has been provoked to forsake thee? Thus, I say, if ye do not keep your garments clean, ye counteract the great design of God in all his dispensations towards you. How dangerous is it to be found fighting against God?

MOT. 3. Consider the dismal effects that will follow upon your defiling your garments. 1st, Ye will ruin your reputation, and render your names unsavoury in the world. And this is no small loss; for "a good name (says Solomon) is as precious ointment," and renders a man capable to do service unto God in his day and generation. Prov. 6:33, it is said of the adulterer, "A wound and dishonour shall he get, and his reproach shall not be wiped away." When professors of religion, or ministers, defile their garments by sin, especially sins of a public nature, they wound their reputation, bring a reproach upon themselves that is not easily wiped away; and not only so, but make the word of the Lord, in their mouths, to be contemned and despised. Ye may read a scripture for this, Mal. 2:8, 9.: It is spoken of the priests of that day, "Ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law." 2dly, Ye will stain and pollute your souls, which ye ought to keep pure as a holy temple unto God. And how dangerous a thing this is, ye may see from 1 Cor. 3:16, 17, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy." My friends, ye have been solemnly consecrating your souls and bodies unto God, as his temple; and if any of you shall after this return with the dog to his vomit, and with the sow, that seemed to be washed, to wallow again in the puddle of sin, ye run a very dreadful risk. Utter destruction from the Lord, and from the glory of his presence, is abiding all these that are hypocrites in heart. And dreadful temporal destruction from the Lord may overtake even his own children, who do defile their garments: "For this cause many are weak and sickly, and many sleep." 3dly, Ye will break your peace, and mar your comfort. If ye keep not your garments clean, ye may provoke the Lord to fill you with terrors, and to cast such a spark of hell-fire into your bosoms as shall make you roar, and cry out of broken bones, with David; or, with Job, "The arrows of the Almighty are within me, the poison whereof drinketh up my spirit." 4thly, Ye will cast a blot upon religion, and on the good ways of the Lord. If ye who have been professing to own Christ at his table, shall be found defiling your garments, by lying, swearing, drunkenness, or the like, what will the graceless world say? they will conclude, that professors are but a company of hypocrites; that religion is nothing but a piece of trick and imposture. Ye will be a blemish to Christian society: "These are spots (says the apostle) in your feasts of charity." And he speaks of some, who, through their untenderness, made the way of the Lord to be evil spoken of. 5thly, Ye will dishonour Christ, that glorious Master whom ye have been professing to own. Hence the Lord complains of the children of Israel, that they, by their wickedness, caused his "name to be polluted among the heathen." David's sin made the name of God to be blasphemed and reproached. 6thly, By polluting your garments, ye will "offend the generation of the righteous;" and "it were better for you that a mill-stone were hanged about your necks, and ye cast into the midst of the sea, than that ye should offend one of Christ's little ones." It is a dangerous thing to grieve the hearts of these that are dear unto God; for God will not grieve their hearts; and he will resent it, if any other do it by their untenderness. 7thly, Ye will harden others in their sins. When the wicked see professors, or ministers, going along with them, they conclude, that their way is the best of it, and preferable unto the way of religion. Thus ye see the dismal effects that will follow upon your defiling your garments.

MOT. 4. Consider the great advantages that shall accrue unto you by keeping your garments clean. 1st. It will yield you great peace; peace in life; for "as many as walk according to this rule, peace shall be upon them." Peace in the midst of all troubles: "This is our rejoicing, the testimony of a good conscience." Peace at death: Ps. 37:37. "Mark the perfect man, and behold the upright; for the end of that man is peace." Peace after death: Is. 57:2, we are told, that "the righteous (at death) enter into peace; they rest upon their beds, each one walking in his uprightness." Peace at the last judgment. It is only the cleanly remnant to whom the Lord will say then, "Lift up your heads; for the day of your redemption is now come." 2dly, By keeping clean garments, ye will be in a continual fitness for maintaining fellowship and communion with God in any ordinance of his appointment; for it is the man that "hath clean hands, and a pure heart, that shall stand on God's holy hill," and have a place in his tabernacle. And not only so, but it will fill you with a holy boldness and confidence, in your approaches unto God in the ordinances of his appointment: Job. 11:14, 15. "If iniquity be in thine hand, put it far away," &c. 3dly, The influences of ordinances will stay the longer upon you, that you keep your garments clean. What is the reason why the impression of any thing of God, that we meet with in ordinances, doth so soon evanish, like the morning cloud? The reason is the untenderness of our walk: we lie down among the pots of sin, and this makes God to withdraw from us. We read of some mountains that are so high, that if men drew figures in the sand upon the tops of them, they will abide for many years. The reason is, they are so high, that they are above the winds and rains. O Sirs, if we were living and walking on high with God, the impression of ordinances would stay longer with us than they do. 4thly, By keeping your garments clean, ye will perhaps save the souls of others, and commend religion unto them. Hence is that of Christ, Matth. 5:16 "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." 5thly, By keeping your garments clean, ye will find more strength to keep yourselves: "For the way of the Lord is strength to the upright." If ye keep God's way, he will "keep you in the hour of temptation," Rev. 3:10. God will keep you by his power through faith unto salvation. 6thly, After a little time is elapsed, ye shall be clothed in white, and walk with Christ in the New Jerusalem, according to his promise in the text.

Now, I conclude all with directions and advices, in order to your keeping of your garments clean.

1. Be persuaded of your own utter inability to keep your garments clean by your own power, or the strength of created grace; for "the way of man is not in himself: it is not in man that walketh to direct his own steps."

2. Take care that ye be united to Christ, the fountain of holiness; for ye do but wash the Ethiopian, while ye attempt to make yourselves clean and holy, while ye grow on the root of the old Adam. Ye may indeed wash the outside of the cup and platter, but ye will remain filthy still in the sight of God, till ye be created in Christ, the true root of sanctification: "Can a man gather grapes of thorns, or figs of thistles?" The tree must be good before the fruit be good.

3. Being united unto Chrst, ye must make daily use of him by faith. Do not think, that, when ye have first believed in Christ, your work is done; no, your life must be a life of faith. By faith we live, by faith we stand, by faith we work, by faith we fight; and whatever we do, in word or in deed, we must do all in the name of the Lord Jesus. Ye must be always building up yourselves in the holy faith, and going on from faith to faith; and whenever ye have, through infirmity, or the prevalency of temptation, defiled your garments, be sure to run by faith unto the blood of sprinkling, that ye may get your hearts sprinkled from an evil conscience.

4. Set God continually before you, and keep up the impression of his all-seeing eye on your spirits: Ps. 16:8, "I have set the Lord always before me: because he is at my right hand, I shall not be moved."

5. Be much in viewing and meditating on the dismal and terrible effects of sin; how it did cast angels out of heaven, Adam out of Paradise, and brought God's curse upon all his posterity; how it brought a deluge on the old world, Sodom and Gomorrah burnt by fire and brimstone; how it made the earth to swallow up Corah, Dathan, and Abiram.

6. If ye would keep your garments clean, O then beware of going to the utmost length of Christian liberty; it is dangerous to come too near God's marches. We should take heed to ourselves, even in the use of things that are in themselves lawful; many things are lawful, but every thing lawful is not at all times expedient. Ye would shun every appearance of evil; do not stand in the way of temptations, or occasions of sin. And, in particular, take care to avoid evil company; for "can a man take fire in his bosom, and his clothes not be burnt?"

7. Beware of giving your consent and countenance unto the sins of others; for hereby ye shall be partakers with them in their sins. We may not only defile our garments by personal sins, but by sins of others, when we encourage them in an evil way, when we assent or consent unto them, or do not faithfully warn and reprove them, or endeavour to reclaim them.

8. Lastly, Be importunate with God, at the throne of grace, for guidance and direction; for "unless the Lord keep the city, the watchmen watch in vain." Unless his grace be sufficient for us, we will soon be carried down the stream of temptation and corruption; for "the way of man is not in himself." And therefore, I say, plead hard at the throne, that the Lord would keep you, who "keeps the feet of his saints." And for this end plead the promise that he has made to his people, Jer. 32:40, "I will make an everlasting 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 shall not depart from me." Zech. 10:12, "I will strengthen them in the Lord, and they shall walk up and down in his name, saith the Lord."

THE BACKSLIDER CHARACTERISED;

OR, THE EVIL AND DANGER OF DEFECTION DESCRIBED

A Sermon, Preached at Dysart, on a thanksgiving-day, after the Sacrament, Monday, October 7, 1714.

Heb. 10:38,—"If any man draw back, my soul shall have no pleasure in him."

[The following Discourse was represented to the Commission, May 1725, by Mr Alexander Anderson, as if it had been of such a turbulent or erroneous tendency, that he himself, preaching after me, was obliged publicly to contradict me. The following notes are, to the best of my remembrance, the ipsissima verba which I delivered at that time. Whether the doctrines contained therein deserved the character he gave them before the Reverend Commission, or if he had ground publicly to contradict, I submit to the judgment of the impartial world.]

John 6:66,—"From that time many of his disciples went back, and walked no more with him."

IN the beginning of this chapter, our blessed Lord works a notable miracle; he feeds five thousand people with five loaves and two fishes, twelve baskets of fragments remaining. The multitude are so taken with this miraculous entertainment, that they would needs make him a king. But our lowly King of Zion did not affect worldly grandeur, his kingdom not being of this world; therefore he withdraws himself, and passes over the sea to Capernaum. Many of the multitude, whom he had fed, followed him thither. And there our blessed Lord takes occasion to preach a very heavenly and spiritual sermon unto them, holding out the necessity of living and feeding by faith upon him, in order to everlasting life. These carnal hearers are exceedingly stumbled at the spirituality of his doctrine, looking upon it as a piece of unaccountable stuff and nonsense. Upon which they begin to drop off from him, as the evangelist remarks here, in the words of my text, "From that time many of his disciples went back," &c.

In which words we may notice, 1. A defection, or going back from Christ. 2. The season of it, viz., from that time, or, after he had preached the foregoing sermon. 3. The cause of it, implied in the time, viz., the spirituality of his doctrine. 4. The persons guilty of this defection, viz., professed disciples; and that not a few, but many of them. 5. The final and irrecoverable nature of their defection, they walked no more with him.

The words are plain and easy; and therefore there is no need of any critical explication. Wherefore, take this native observation from them, viz.:—

DOCT.—That there are some seasons, wherein many of Christ's pretended disciples do fall off from him, and that finally and irrecoverably. "From that time many of his disciples went back, and walked no more with him."

In handling of this doctrine, I shall observe the order of the words, and speak a little,

I. Unto this defection, or falling off from Christ.

II. Inquire a little into the causes of it.

III. The seasons of it.

IV. The persons guilty of the defection, viz. the disciples.

V. Give a few characters of those who fall off finally, and walk no more with him.

VI. Apply the whole.

I. I say, I will speak a little unto this defection, or falling off from Christ. And here I would, 1. Give you some of the scriptural names of it. 2. Condescend on the kinds and degrees of it. 3. Notice some of its ingredients. 4. Mention some of its concomitants.

First, I would give you some scriptural names by which it is called. And sometimes it is called a looking back: Luke 9:62, "No man putting his hand to the plough, and looking back, is fit for the kingdom of heaven." My friends, ye have been professing to set your faces heavenward; O be ye aware of casting a back-look upon your old lovers: "Remember Lot's wife;" take heed that God do not set you up as monuments of his vengeance. Again, it is sometimes called a turning back: Lam. 1:8, "Jerusalem sigheth, and turneth backward." The way to heaven will not admit of a retreat; ye must still be pressing forward, whatever opposition may be in your way. Again, sometimes it is called a drawing back: Heb. 10:38, "If any man draw back, my soul shall have no pleasure in him." Moreover, it is called a sliding back; intimating, that the people that are not well buckled in religion stand upon slippery ground: Hos. 11:7, "My people are bent to backsliding from me." Furthermore, it is called a falling back: Is. 28:13, "The word of the Lord was unto them, precept upon precept, and line upon line; that they might go and fall backward, and be broken, and snared and taken:" and ye know a backward fall is exceeding dangerous. Lastly, To mention no more, it is called a turning aside. It is said of Israel, that "they quickly turned aside like a deceitful bow;" which frustrates the design of the archer, by shooting away, or besides the mark. They who "turn aside into crooked ways," whatever may be their pretences to religion, miss the mark of the same, even the "mark and prize of the high calling of God in Christ Jesus; and shall be led forth," and have their part "with the workers of iniquity."

Secondly, I come to condescend on the kinds and degrees of defections from Christ. And, not to multiply distinctions, which are more ready to confound than edify hearers, I shall only mention these two or three.

1. Defection from Christ is sometimes more universal and general, of the body of a church and nation together. Thus Ephesus, Rev. 2 is charged with falling from her first love. And the whole body of the Israelitish nation are engaged together in a defection, by going in to worship the idolatrous calves which Jeroboam erected at Dan and Bethel: and it was so universal, that the prophet Elijah thought he had been left alone; though indeed the Lord tells him, that he had seven thousand in Israel, which had not bowed the knee to Baal. And sometimes it is more special and particular, as when a single society, family, or particular person, enters upon a course of defection and backsliding from Christ and his ways; of which instances may be afterwards named.

2. Sometimes it is more open and avowed, in contra-distinction from the former, by abandoning and relinquishing the very profession of religion which they once pretended to, and become openly wicked and flagitious, giving themselves loose reins in a way of sin. Or it is more hid and secret, when, though there be still a profession of religion kept up; yet the power of godliness is quite forsaken, and the heart maintains a close correspondence with sin, and lives in a secret trade of wickedness, inconsistent with the rules of Christianity.

3. There is a total, as also a partial defection or falling off from Christ. A total or final, is that of the wicked and reprobate, who, when they fall, are like lead, or a stone falling into a deep water, which never rise again; as it is said of Pharaoh and his host, "They sank like lead in the mighty waters:" they make an utter shipwreck of faith and a good conscience. A partial defection is incident even to the godly themselves. I may call it temporary; for they may be left for a considerable time, to make many woful steps of defection from Christ and his ways; as is plain from the instances of David, Peter, Abraham, and many others. But when they fall, they are like wood or cork falling into water, who, though they sink at first, yet they rise again by faith and repentance, which influence the reformation of their lives, and which, in pursuit of the divine purpose of grace for their salvation, are actuated in them by the Holy Spirit, according to that, Ps. 37:24, "Though he fall, he shall not be utterly cast down: for the Lord upholdeth him with his hand." The defection here spoken of in the text, seems to have been of the first kinds of each division. It was general and public; for there was a great multitude of them, as we read in the beginning of the chapter: it was open and avowed; for they put a slight on Christ in the face of the sun: and it was total and final; they walked no more with him, nor looked after Christ any more.

Thirdly, I come to notice some ingredients of this defection here spoken of. And there appears to have been these things in it.

1. A dissatisfaction with Christ, and a vilipending both him and his way; for they said, ver. 42, "Is not his father and his mother, and sisters with us? how then came he down from heaven?"

2. A murmuring and repining against the spirituality of his doctrine, out of a rooted enmity and prejudice against it: ver. 41, "They murmured at him, because he said, I am the bread of life which came down from heaven": and again, "This is an hard saying, who can bear it?"

3. A formal disputing and arguing against his doctrine, as repugnant unto reason. They set up their reason as the standard of revelation, and will receive nothing but what they were able to comprehend; for they strove, or disputed, "amongst themselves, saying how can this man give us his flesh to eat?" ver. 52.

4. A. formal casting off with Christ, and turning back to their old way and trade of living, whereby their latter end was worse than their beginning; for "they went back and followed him no more," as in the text.

Fourthly, I come to mention some concomitants of defection from Christ.

1. It is commonly accompanied with a halting and wavering between sin and duty, as Israel did between God and Baal: "How long (says Elijah to them) do ye halt between two opinions? if the Lord be God, follow him: but if Baal, then follow him." When this wavering befals people, they cannot stand long; for "a double-minded man is unstable in all his ways," says James. The heart is divided; therefore shall they be found faulty.

2. It is commonly attended with a mercenary kind of spirit. For as secular and worldly interest is the spring of all their religion; so it is the spring of their apostacy and defection from it; as is plain from what our Lord tells his pretended disciples, "Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." Where this mercenary spirit prevails, folk will stand by Christ and religion as long as it will stand with their selfish and secular designs, but no longer. Christ, conscience, religion, and every thing, must truckle unto this at length.

3. It is attended with a stretching of Christian liberty to the uttermost pitch, and a dallying with the appearances of evil. O, will the man say what needs all this needless nicety and preciseness? I may adventure thus far, and yet keep in both with God and a good conscience. Like Eve, who thought she might tamper with the temptation, without any hazard of a compliance; or Samson, who thought he might dally with Delilah, and yet keep in with God. O Sirs, it is dangerous going too near God's marches; for, as one says, he that will go all the length he may, when occasion serves, will go further than he ought.

4. It is attended with a snarling at reproofs. They cannot abide to have their sores ript up, and the evil of their ways, discovered. Let ministers preach never such sound doctrine, yet if they but point towards the airth where their defections lie, presently they are like wild bulls in a net, full of fury and resentment. We find too much of this, even in good men, when engaged in a partial defection. Asa was so irritate by the reproof of the prophet, that he casts him into prison, for telling him that he was fallen from his former confidence in God, when the hosts of the Ethiopians came up against him. And the Galatians reckoned Paul their enemy, because he told them the truth.

5. With a snatching at the reputation of those that stand their ground, or who give any testimony against their defections; and if they can perceive any such making but the least wrong trip, they are sure to make it as open and public to the world as possible, and to represent it in the blackest character imaginable. It is a very true observe, that backsliders are commonly backbiters. They cannot abide to see any outshine themselves in holiness and tenderness; and therefore they lie at the catch, to wound the reputation of those that cannot run the same length with themselves. This made David pray, "Deliver me, O Lord, from all my transgressions, and make me not the reproach of the foolish; for when my foot slippeth, mine enemies do magnify themselves against me."

6. Division is usually the concomitant and fruit of defection. If we should trace all divisions to their spring, whereby the bowels of the church of God have been rent, since the first ages of Christianity, we should still find them taking their rise from the bitter fountain of defection. What was it but the defections of some in the church of Corinth, that gave birth unto that division, whereof the apostle complains, 1 Cor. 1? What was it but the defections of the church of Rome, that has made such a wide breach between Protestants and Papists? It is true, every party and set of men have preached up peace, and cried out against division; as the Papists to this very day, exclaim against us for making a rupture in the church of Christ; whereas it is not we, but they themselves that make the rupture by their defections. We must not say, A confederacy with any in a way of sin, or purchase peace at the expense of truth and holiness. This was the sentiment of good old Jacob on his deathbed, Gen. 49:5, "Simeon and Levi are brethren in inquity; instruments of cruelty are in their habitations. O my soul, come not thou into their secret," &c. Many other things might be added as concomitants of defection; but I must not stand on them. I go on therefore unto

II. The second thing in the text and method, which was, to inquire a little into the causes of defection. And

1. The main cause, or rather occasion, of this defection here mentioned, was the unpleasantness of Christ's doctrine unto the sensual and carnal inclinations of these pretended disciples mentioned in our text. His doctrine did not suit their humours, and answer their expectations; therefore they went back, and walked no more with him. Just like many among ourselves, who, if ministers do not preach according to their fancies, if they be free and faithful, and preach against the defection whereof they are guilty, they either turn their backs on them, or cry out upon them, as men of turbulent spirits, incendiaries, fire-brands, and what not. But ministers need not be discouraged on this account, since the apostles of our Lord were characterised after the same manner; "these are they that have turned the world upside down." I fear there are many among us, who, if they would speak the language of their hearts, would join issue with that people, Isa. 30:10. "Who said to their seers, see not; and to the prophets, prophesy not unto us right things, speak unto us smooth things, prophesy deceits. But, Sirs, we need not wonder to see folk stumbling at the plain truths of the word, seeing Christ himself is set for the fall, as well as for the rising of many in Israel.

2. The love of worldly riches is another great cause of defection, as is plain from that of the apostle, 1 Tim. 6:10, "The love of money is the root of all evil; which, while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." Where the love of the world has the ascendant in the heart, the love of God cannot be strong; for "if any man love the world, the love of the Father is not in him;" and where the love of God is not, it is impossible for that man to stand his ground.

3. The love of worldly ease is another great cause of defection from Christ, especially in a time of persecution for the gospel's sake; for then it will be said, as Peter unto Christ, when dissuading him from going up to Jerusalem, Master, spare thyself it is best to sleep in a whole skin. But let us remember what Christ says in this case, Matth. 16:25, "Whosoever will save is life, shall lose it; and whosoever shall lose his life for my sake, shall find it.

4. The fear of man is another cause of defection; "Fear of man (says Solomon) bringeth a snare;" especially the fear of offending and displeasing great men, upon whom we have any kind of dependence. But, as an antidote against this, let us compare the wrath of man with the wrath of the eternal God. Shall we adventure to run upon the thick bosses of the Almighty's buckler, to evite the displeasure of a worm like ourselves? Isa. 51:12, "Who art thou, that shouldst be afraid of a man that shall die, and of the son of man, who shall be made as grass? and forgetest the Lord thy Maker, that hath stretched forth the heavens, and laid the foundations of the earth?" To the same purpose is that caveat given us by our blessed Lord, "Fear not man that can kill the body, but cannot kill the soul," &c.

5. Bad example has a fatal influence this way; and especially the bad example of men of influence and authority, such as ministers and magistrates. Ye have a word for this, Hos. 5:1, "Hear ye this, O priests, and give ye ear, O house of the king; for judgment is toward you; because ye have been a snare on Mizpeh, and a net spread upon Tabor." When we have conceived a great veneration for any man, we are very ready to run after his example. Thus, Gal. 2:13, Barnabas, with many of the converted Jews at Antioch, were led away with Peter's dissimulation, who seemed unto them a pillar; for which Paul withstood him to the very face. Let us always remember, that we are to be followers of no man, but in so far as they are followers of Christ.

6. The treachery and deceit of the heart, with its natural bent and bias towards sin; "The heart is deceitful above all things, and desperately wicked." That character given Israel is exceedingly applicable unto it, Hos. 11:7, "They are bent to backsliding." There is not only an easiness and ductility in the heart of man to sin but a strong propensity and inclination. So that it was not without sufficient ground that Solomon tells us, Prov. 28:26. "He that trusteth in his own heart, is a fool." Let us therefore advert unto that caveat of the apostle's, Heb. 3:12, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." I might mention many other causes, if time would allow, such as absolute and downright hypocrisy in their management with God. If the heart be not right with God, people can never be stedfast in his covenant." Again, Self-confidence when men lean to their own understanding, trust to their own strenth; like Peter, "Tho' all men should forsake thee, yet will not I." These resolutions, that are founded upon our own strength, will prove like Jonah's gourd, wither, and come to nought, as soon as ever the wind of temptation flows on them. We are not to trust any created grace that is in us, but only the grace that is in Christ Jesus; "Be strong in the Lord, and in the power of his might." Again, when folk voluntarily disband their guard, and slack their watch, they yield themselves an easy prey to the devil; and therefore, "Be sober, be vigilant; for your adversary the devil goes about, as a roaring lion, seeking whom he may devour." Again, when folk do not lay a sure foundation. He that builds must count the cost. They that have not a root of solid grace in themselves, will fall away in the time of temptation. And so much for the causes of defection, the second thing proposed.

III. The Third thing was, to inquire a little into the seasons of defection. The words also give ground for this inquiry: from that time many of his disciples went back. Ye may take these few, among many others.

1. Defections may happen after God has been making very signal and remarkable appearances in his providence for a people. Christ, in the beginning of this chapter, had made a signal, yea, a miraculous appearance, for those people, by feeding them in a desert place; and yet a day or two after, they they went back, and walked no more with him. This was the sin of Israel. God delivers them out of their Egyptian bondage, in a wonderful way, plaguing their enemies, and dividing the Red Sea before them; and yet they soon forgot his mighty works, and turned aside from the right way. And, alas! may not this aggravate the defections whereof we in this land are guilty, that we have turned aside from God, after many surprising and almost miraculous deliverances that he has wrought for us?

2. Defections frequently happen in the midst of the clearest revelation of the gospel, and when the light of the gospel is shining with the greatest brightness among a people. This people here had heard Christ himself preach, who spake as never man spake; and yet immediately upon the back of hearing him, they turned their back upon him. This also aggravates our defections and abounding sins, that they are under the clearest sunshine of gospel-revelation; "If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin."

3. After very solemn professions of love and friendship unto Christ. This people here professed such a kindness unto Christ, that they would need make him a king; and they are so taken with him, that they follow him to the other side of the sea; and yet, alas; they went back, and walked no more with him. Thus Israel also, they seemingly professed, that whatever the Lord their God should command them, that they would observe and do; but they quickly "turned aside like a deceitful bow." My friends, ye have been professing friendship to Christ, before men and angels, by partaking of the symbols of his body and blood; O take care that ye be not found practically renouncing your sacramental engagements, by entering upon a course of defection. Alas! may not the defections of many professors be dated from a communion-table? they come away, after they have got the sop, with more of hell and the devil in them than before.

4. After some remarkable common illumination, and seeming experiences in religion, Heb. 6 &c. It was an high aggravation of Solomon's sin, that he went astray after the Lord had several times appeared to him.

5. The time of worldly prosperity. Deut. 32:15. "Jeshurun waxed fat, and kicked." And Hos. 13:6. "According to their pasture, so were they filled: they were filled and their heart was exalted; therefore have they forgotten me."

6. A time of trial and persecution for righteousness' sake, when enemies are invading the rights and privileges of the church of Christ, casting fire into his sanctuary, and polluting the dwelling-place of his name. This is a season wherein the Lord calls for a special testimony for him at the hand of professors; and yet even then many do fall off, and sail with the stream. The stony-ground hearers, when affliction or persecution arises because of the word, immediately they are offended. Rotten fruit usually drops off in a storm; and the wind commonly drives away the chaff.

7. Defection may happen among a people, even when there is a remnant keeping their ground, and maintaining their integrity, as ye see here. When the multitude are turning their back on Christ, he says to his disciples, "Will ye also go away?" Unto which they answered, "Lord, to whom shall we go but unto thee? thou hast the words of eternal life." Rev. 3:4. "Thou hast a few names even in Sardis, which have not defiled their garments," &c.

IV. The Fourth thing is, to inquire who they are that make this defection from Christ. We are told here, that they were disciples, that is, they were so professedly. They pretended to be disciples, and had gone considerable lengths with Christ, which had procured this character unto them. For,

1. They had entered into Christ's school, and got many a sweet lesson; but, hearing many things, they did not observe them.

They were disciples, for they owned him as their master and Lord; ver. 25, "When they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?" and, ver. 34. "Lord, evermore give us this bread." Of the same kind are these, Matth. 7:22, who cried, "Lord, Lord, have we not prophesied in thy name?" &c.

3. They were a set of men that had a very fiery edge upon them for a while; for they not only followed Christ through the sea, but they have seemingly very strong desires after Christ, and the bread of life; "Lord (say they), evermore give us this bread." But though with their mouth they pretended much love, yet their heart went after their covetousness.

4. They are called disciples; for they joined themselves unto the society of the true and real disciples of Christ, and go along with them, in following Christ for a considerable time; but yet turn their backs on them at length.

5. They had been eye and ear witnesses of the doctrine and miracles of Christ; and yet, for all this, they went back, and walked no more with him. Thus ye see upon what account they might be called disciples.

And now, seeing in the text we are told that they were many; hence, therefore, ye may take the following observations or remarks:—

1. That, among the multitude of professors, Christ has commonly but a thin backing in a winnowing and sisting time; There was but a handful that staid with Christ; the greatest multitude dropped off. The heap of corn is but small, when the straw and chaff are separated from it. Christ's flock is but a little flock; "Many are called, but few are chosen. Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."

2. As Christ has but a thin backing, so the greatest number of professors usually dance to the devil's pipe, and comply with the side of the times. Many of them went back, only the twelve staid behind: "Broad is the way that leadeth to destruction, and many there be which go in thereat."

3. Defection from Christ is of a very spreading and contagious nature: a little of this leaven is fair to leaven the whole lump; like a pestilential air, it flies over a whole country or kingdom in a very little time. Among the many thousands in Israel, only seven thousand had not bowed unto Baal. There were but a "few names in Sardis, which had not defiled their garments." Hence it follows,

4. That the way of the multitude is always to be suspected. And people are never to think themselves safe enough, because they have many neighbours; for we are not to follow a multitude to evil, in regard the way of the multitude is a way commonly loathed of God.

5. The followers of Christ need not be discouraged because of the paucity of their number; for it has been so in all ages. It was so at first, and will be so to the end of the world: "When the son of man cometh, shall he find faith in the earth?" And therefore, fore, I say, though ye should sit like a pelican in the wilderness, and owl in the desert; though you should become the song of the drunkard, and be held for signs and wonders in Israel, because of the singularity of your way; yet be not discouraged at this, for it is far better to go to heaven alone than to hell in company.

Now, if it be asked, why the Lord suffereth defections among his professed disciples? I answer briefly, 1. Because God will have a difference put between the precious and the vile: 1 Cor. 11:19, "There must needs be heresies among you, that they which are approved may be made manifest." God will have the chaff distinguished from the wheat, the dross from the true gold; he will have his Israel proved and tried, that they may be distinguished from others. 2. That real disciples may be excited to cleave to the Lord with the more firmness and resolution: "Lord, to whom shall we go, but unto thee?" said the twelve, when they saw the multitude running away. We have a word to this purpose, Job 17:8, 9, "The innocent shall stir up himself against the hypocrite;" and then it immediately follows, "The righteous shall hold on his way, and he that hath clean hands shall add strength," as in the Hebrew, or "be stronger and stronger;" intimating thus much, that the defections of hypocrites from the way of the Lord sharpens the resolution of the truly godly in cleaving thereunto; for at such a time, God, as it were, is issuing his proclamation in the camp of Israel, "Who is on the Lord's side?" Unto which we may add, that these defections of pretended disciples do, in a way of righteous judgment, prove stumbling-blocks to others, whereby they are hardened in a way of sin. And thus a woe falls both upon the offender and offended; according to that of Christ's Matth. 17:7, "Woe unto the world because of offences: for it must needs be that offences come; but woe to that man by whom the offence cometh."

V. The fifth thing is, to give a few characters of those who fall off finally, and walk no more with Christ. Only, before I go on, I would permit, that I do not here offer to give positive marks of an irrecoverable condition; for who can set bounds to the infinite grace and mercy of him, to whom no case is desperate, and who is able to save to the uttermost of sin, and to the uttermost of misery? But all I do is, to offer some melancholy symptoms or presumptions of an irrecoverable defection.

1. It is a shrewd evidence of a final defection, when people fall off from the profession and practice of religion, after some signal, though common, illuminations and irradiations of the Spirit; for which ye may read Heb. 6:4–6.

2. When people, through the influence of these common illuminations in the knowledge of Christ, have been led to make considerable advances in the way of religion, and yet afterwards apostatise, and fall back into the same puddle of wickedness which they seemed to have escaped. A pregnant scripture for this ye have, 2 Pet. 2:20, 21.

3. When people knowingly and wilfully venture upon a way of sin, after they have received the knowledge of the truth: for which see Heb. 10:26, 27. When folk come that length, especially after a profession of religion, as to become mockers of true piety, attempting to ridicule things sacred, and to banter these out of their religion, whom they think to be aiming heavenward; this is a black mark of one that is entirely given up of God, this being an open proclamation of war against heaven. "Be not mockers, lest your bands be made strong."

4. Those whose hearts are filled with malice against the image of God in his people, who nauseate and detest the very picture of holiness in his people, and so become open persecutors of Christ in his members, and take all methods imaginable to extirpate the name of Christ and Christianity out of the world; as did the cursed apostate Julian.

5. When people get success and prosperity in a way of sin. They thirst after sin, and God grants them the desire of their hearts. This is a sign of total and final defection: for, says the Lord, "backsliders in heart shall be filled with their own ways." Perhaps, Sirs, you think all is right, because God in his providence does not check you in your sinful ways. But assure yourselves, there cannot be a sadder mark of his wrath and vengeance; for then he seems to be saying, "They are joined to their idols, let them alone; Let him that is filthy, be filthy still."

6. When, after challenges of conscience, rebukes from the Word and Spirit upon the account of sin, all comes to be hushed up in a profound silence, and the senses of the soul are locked up in a deep slumber, then it would appear, that God is saying, as he said to the old world, "My Spirit shall no more strive with them." They "would not hearken to my voice, and Israel would none of me. So I gave them up unto their own hearts' lusts; and they walked in their own counsels. I would have purged them, and they were not purged; therefore they shall not be purged from their filthiness any more, till I have caused my fury to rest upon them." We have a sad instance of this nature, Is. 6:10. There is a people on whom God had taken a great deal of pains, as we read, chap. 5. He had chosen them as his vineyard, planted them in a fruitful soil: but all his labour was lost; they still went on in a course of defection and apostasy; instead of grapes, they brought forth wild grapes. Well, at length God seals them up under a stroke of judicial blindness and hardness, so that no reproof from word, providence, or conscience, should ever dare upon them. "Go (says the Lord), and make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear withtheir ears, and understand with their hearts, and convert, and be healed."

Before I proceed to the application, I shall obviate a question which some serious soul may be ready to move, upon what has been said on the former head, viz., Wherein lies the difference between the partial and temporary defections of the godly, and these total, final, and irrecoverable apostasies of hypocrites and temporary believers?

Unto which I answer, 1, The believer, when he is left to backslide, or to fall into any sin, he howls and groans under it; it lies heavy on him, like a burden too heavy for him to bear. "Mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head, therefore my heart faileth me." They can never enjoy themselves with satisfaction, till they be recovered again. An instance of this we have in the apostle Peter, after he had been left to make that foul step of defection, in denying Christ with curses and imprecations: after Christ gave him but a look he went out and wept bitterly. The same we see in David, Ps. 51. After he had been guilty of murder and adultery, in the matter of Uriah and Bathsheba, how doth he lament and bewail his folly? And that which principally touches them, is not so much the penal, as the moral evil of their defection; they are not so much grieved that they themselves suffer, as that God is dishonoured, and religion wounded by their means; as we see in David, Ps. 51:4. "Against thee, thee only have I sinned, and done this evil in thy sight."

2. They are never at rest, or ease, till they have the guilt and filth of their sin expiated and washed away by the blood and Spirit of the Lord Jesus; and all the world will not quiet their consciences, till this be obtained. "O (says David, after he had made this foul step), wash me thoroughly from mine iniquity, and cleanse me from my sin:" And again, ver. 7. "Purge me with hyssop, and I shall be clean; wash me and I shall be whiter than snow." Whereas the hypocrite, when he falls, satisfies the clamours of his conscience, either by extenuating his sin or by multiplying his duties: "Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil?" But he never runs to Christ, to have his conscience sprinkled from dead works.

3. The believer, after he has fallen doth not satisfy himself with a turning from sin unto God, but he must have some reviving intimations of God's favour and reconciled countenance: as David, ver. 8, "Make me to hear joy and gladness; that the bones thou hast broken may rejoice." Though all the world should fawn upon him, yet it will not please him, unless he get a smile from God himself.

4. The believer, when he falls, his fall leads him to bewail the corruption and depravation of his nature. He traces the streams to the fountain, and sits down there, and weeps over it, as the cause of all his defections and backslidings from God; as David did, ver, 5, "Behold I was shapen in iniquity and in sin did my mother conceive me:" and looks up to God for a cast of renewing grace, ver. 10, "Create in me a clean heart, O God and renew a right spirit within me." Whereas hypocrites bewail the loss of their reputation more than they do their sin, or the depravation of their nature.

5. When believers fall, they come under fresh engagements, through grace, to walk more closely with God than ever they have done before, and endeavour to be more serviceable to him in their generation than ever; as David, ver. 12, 13, "Restore unto me the joy of thy salvation then will I teach transgressors thy ways, and sinners shall be converted unto thee."

6. As burnt bairns dread the fire, they are afraid of falling into the same sins again; and for this end indent with God, not in their own, but only in his strength to keep them; as David, "uphold me with thy free spirit;" and again elsewhere, "Hold up my going in thy paths, that my footsteps may not slide:" and Ps. 119:5. "O that my ways were directed to keep thy statutes!" Now, from these marks of the partial falls of the godly, ye may easily gather the difference between them, and the damnable apostasy and total defection of hypocrites and reprobates.

And now I go on to the application of this doctrine; and all the use I make of it shall be in a word of exhortation. Is it so, that many of Christ's pretended disciples do, some time or other, fall totally and finally away from him? Then let me exhort and persuade all hearing me, but especially you who have been lifting up your hands to him at a communion-table, and professing to be his disciples, by laying your hands on a slain Redeemer, to endeavour firmness and stability, m cleaving to Christ and his way. O let it not be said of you as it is said of these disciples here, "From that time they went back and walked no more with him."

To enforce this exhortation, consider, first, the evil of apostacy either in part, or in whole.

1. It is a provocation of the highest nature. And there are especially two evils in it, which cannot but awaken divine resentment, viz., treachery and ingratitude. 1st, There is treachery in it. What husband would take it well, if his wife should abandon him, and follow after other lovers? My friends, you have been taking God for your husband, in a solemn manner, before angels and men; and will it not be treachery in the highest degree, to go and prostitute your souls unto sin, his greatest enemy? Will not this cast a calumny and reproach upon God, as if others were better than he? This will make him say, "What iniquity have your fathers found in me?" &c. "O my people, what have I done unto thee? and wherein have I wearied thee?" 2dly, There is ingratitude in it also. It was a very cutting word that Christ had to his disciples, in the verse following our text, "Will ye also leave me?" The same is he saying to every one of you, "Will ye also go away, after such proofs of my kindness, after such repeated vows and obligations? From all which it is evident, that apostasy is a provocation of the highest nature.

2. Your backsliding will give a deep wound to religion, and bring up a reproach upon the good ways of God. You have been owning him as your Lord and Master, and declaring before the world, that you think his service the best service, his wages the best wages; that one day in his courts is better than a thousand. Now, if after all you backslide, will not the world conclude that you have not found that in his service which you expected? And thus others will be scared from the good ways of the Lord.

3. You will grieve the hearts of the godly, whose hearts God would not grieve. And it is a dangerous thing to offend one of his little ones: "It were better for you that a mill-stone were hanged about your neck, and you cast into the midst of the sea, than that you should offend one of these little ones."

4. If ye shall apostatise in whole, and slide back with a perpetual backsliding, it will be a prelude of your eternal banishment and separation from the presence of God. God's soul takes no pleasure in backsliders, and therefore they can never have access into his gracious presence, consequently shall be punished with everlasting destruction.

5. If ye be believers, and apostatise in part, ye shall put a whip in God's hand to chastise you. If ye shall after this turn careless in your walk, more remiss in duty, less frequent, less fervent, less lively than before, ye may assure yourselves, that ye shall not go unpunished: "You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. If his children forsake my law, and keep not my commandments: then will I visit their transgression with the rod, and their iniquity with stripes."

Secondly, Consider some great advantages of stability in cleaving to Christ, and standing firm to his cause and interest.

1. It will furnish you much inward peace and tranquillity of mind: "Great peace have all they which love thy law." God tells Israel, that if they had cleaved unto him and his way, "their peace should have been as a river, and their righteousness as the waves of the sea."

2. It will glorify God, and reflect a lustre upon religion; make the world conclude ye serve a good Master. Hence is that of Christ, "Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven."

3. As backsliding strikes a damp upon the spirit at the approaches of death; so stability of heart, in the Lord's way, affords courage and confidence, through Christ, upon the approach of that grim messenger of the Lord of hosts. Hence is that of Paul, "I have fought a good fight; I have finished my course; I have kept the faith. Henceforth there is laid up for me a crown of righteousness," &c.

4. The reward of grace is insured in Christ to the steadfast soul: 1 Cor. 15:58. "Be ye steadfast, unmovable, always abounding in the work of the Lord, and your labour shall not be in vain in the Lord." Remember, that your title to the reward comes in by virtue of your union with Christ; and, O, how glorious is that reward the steadfast soul is entitled to through him! It has a kingdom secured to it: "Ye are they which have continued with me in my temptations; and I appoint unto you a kingdom." A throne, Rev. 3:21, "To him that overcometh will I grant to sit with me in my throne." A crown is secured; a crown of life: "Be thou faithful unto death, and I will give thee a crown of life." A crown of glory: "When the chief Shepherd shall appear, ye shall receive a crown of glory, which fadeth not away." A crown of righteousness, which is "laid up for all that keep the faith, and love his appearing." A crown of joy, yea, a crown of everlasting joy, shall be "upon their heads, and sorrow and sighing shall fly away."

I conclude with two or three advices.

1. Take care that the foundation be well laid upon the everlasting Rock Jesus Christ; for this is the foundation that God hath laid in Zion, and another foundation can no man lay. Ye must be cemented to this foundation by the Spirit and faith, otherwise ye can never stand in a day of trial; for your root being rottenness, your "blossom shall go up as the dust." The house built upon the sand fell, when the floods came, and the winds blew and beat upon it; but the house founded upon this rock shall stand out against the utmost efforts of the gates of hell.

2. "Maintain an everlasting jealousy over your own hearts; for "he that trusteth in his own heart is a fool," considering that it is "deceitful above all things, and desperately wicked." Particularly take heed of the workings and sproutings of the bitter root of unbelief, which causes to depart from the living God, Heb. 3:12.

3. Keep your eyes upon the promises of persevering grace, particularly that, Jer. 32:40. "I will make an everlasting 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 shall not depart from me." If you plead and improve this promise by faith, it is impossible ye can draw back; for it is "impossible for God to lie." God stands on both sides of the covenant, to fulfil both his and our part of the same; and therefore plead, that ye may fulfil his in you, that he would keep you by his power, through faith unto salvation.

4. Keep a steady eye on Christ, the blessed Mediator of the covenant. Eye him as the store-house and fountain of all your supplies of grace and strength; for it is "out of his fulness that we receive, and grace for grace." Eye him as your Captain, to fight all your battles against sin and Satan; for he has "spoiled principalities and powers;" and if ever we overcome, it must be in the blood and strength of the Lamb. Eye him as your guide, to lead you through all the dark and difficult steps of your pilgrimage; for "he leads the blind in a way that they have not known. Eye him as your pattern; endeavour to imitate him in all his imitable perfections; run your Christian race, "looking unto Jesus." Remember how steady and firm he was in carrying on the great work of redemption; he set his face like a flint against all the storms and obstacles that lay in his way; he did not faint, nor was he discouraged, but "travelled on in the greatness of his strength, enduring the cross, and despising the shame;" for he said on the cross, "It is finished." So study ye, after his example, to run your Christian race, your course of obedience, and press on against all temptations and difficulties, till ye have finished your course with joy, and arrive at the mark and prize of the high calling of God in Christ.

5. Be aware of the first beginnings of defection and backsliding; for one trip makes way for another. Defections, they are like the rolling of a stone upon the brow of an high mountain; if once it begin to roll, it is fair never to rest till it be at the bottom. Ye have been upon the mount of God, Sirs; and if ye begin once to roll down the hill of your high professions and resolutions, it is an hundred to one if ye do not land in the depths of apostasy, and at last in the depths of hell.

6. Lastly, Study to be well skilled in the unmasking the mystery of iniquity, and in detecting the wiles and stratagems of the tempter, and to provide yourselves with suitable antidotes against every attack of the enemy. For instance, if he tell thee sin is pleasant, ask him if the gripings of the worm of conscience be pleasant too; and if one day in God's house be not better than a thousand in the tents of sin. If he tell thee that nobody sees, ask him if he can shut the eye of an omniscient God, whose eyes are as a flame of fire, and who "setteth our most secret sins in the light of his countenance." If he tell thee that it is but a little one, ask him if there be a little God; or if his displeasure be a little thing. If he tell thee that sin is profitable, ask him "What is a man profited if he shall gain the whole world, and lose his own soul." By considerations of this nature, the mind comes to be fortified against the attacks and onsets of that grand enemy of salvation, and prove a notable ballast to keep the soul firm and steady against the most violent storms and tempests that may blow either from earth or hell.

THE WIND OF THE HOLY GHOST BLOWING UPON THE DRY BONES IN THE VALLEY OF VISION

A Sermon, Preached in the Tolbooth Church, Edinburgh, upon a fast-day before the Sacrament of our Lord's Supper, March 15, 1715.

Ezek. 37:9.—"Come from the four winds, O breath, and breathe upon these slain, that they may live."

IN the beginning of this chapter, the Lord, in a vision, brings the prophet Ezekiel into a valley full of dead men's bones, quite dried and withered, and asks him the question, if he thought it possible for these dry bones to live? thereby intimating, that although it was a thing impossible with men, yet it was easily effected by the almighty power of God. And, to convince him of it, he commands the prophet to speak unto the dry bones, and to tell them, in his name, that he would make the breath of life to enter into them: which accordingly is done; for the prophet having, in the name of the Lord, called upon the four winds to breathe upon the dry bones, immediately life enters into them, and they come together bone to his bone, and they lived, and stood up upon their feet, and became an exceeding great army.

By which vision we have a lively representation of a threefold resurrection, as a late commentator (Mr Henry) very well observes. 1. Of the resurrection of the body at the last day, and general resurrection, when God will command the earth to give up its dead, and the sea to give up its dead; and when, by the ministry of angels, the dust and bones of the saints shall be gathered from the four winds of heaven, to which they have been scattered. Or, 2. We have in this vision a lively representation of the resurrection of the soul from the grave of sin; which is effected by preaching or prophesying, as the instrumental, and by the powerful influence of the Spirit of the Lord, as the principal efficient cause of it: and the wind here spoken of is plainly said to be understood of the Spirit, ver. 14. "I will put my spirit in you, and ye shall live." Or, 3. We have, by this vision, a representation of the resurrection of the church of God, from the grave of her bondage and captivity in Babylon, under which they were at present detained. And this indeed is the primary and immediate scope of the vision, as is plain from the explication that follows it, ver. 11, 12, 13, 14. However, seeling the deliverance of the children of Israel out of their Babylonish captivity was typical of our spiritual redemption purchased by the Lord Jesus Christ upon the cross, and in a day of power applied by the mighty and powerful operation of the Holy Spirit of God; and seeling it is this redemption that we under the gospel are principally concerned with; therefore I shall handle the words that I have read under this scriptural sense and meaning.

And in them briefly we have, 1. A dismal case supposed, and that is spiritual deadness. The people of God they were not only in bondage under their enemies, but likewise their souls were at this time in a languishing condition. But of this more afterwards.

2. We have a blessed remedy here expressed, and that is the breathings of the Spirit of the Lord, the influences of the Holy Ghost: "Come from the four winds, O breath," &c. Now, these influences of the Holy Ghost are here described.

1st, From their nature, held out under the notion and metaphor of wing; "Come from the four winds, O breath." There are three elements by which the operations of the Spirit are held out to us in scripture. Sometimes they are compared unto fire: Matth. 3:11, "He shall baptise you (speaking of Christ) with the Holy Ghost, and with fire." Sometimes they are compared unto water: Isa. 44:3, "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed," &c. Sometimes the influences of the Spirit are held forth under the metaphor of wind, as in Song 4:16, "Awake, O north wind, and come thou south, blow upon my garden." So here, by the wind, or breath here spoken of, we are principally to understand the Spirit: it is plainly declaired to be the Spirit of God in the 14th verse of this chapter. I cannot stand to shew you the grounds of this metaphor. Wind, you know, is of a cleansing, cooling, fructifying nature and virtue, acts freely and irresistibly. It is not in the power of man to resist or oppose the blowings of the wind. So the influences of the Spirit, they cleanse and purify the heart; they allay the storms of conscience, make the bones which were broken to rejoice; they make the soul to grow as the lily, and to cast forth its roots like Lebanon; they render the soul fruitful like the garden of God; and the Spirit acts with a sovereign freedom, and irresistible efficacy, as ye may hear afterwards. But,

2dly, These influences of the Holy Ghost, they are described from their variety, four winds: "Come from the four winds, O breath;" importing the manifold influences and operations of this one and eternal Spirit. Hence we read of the "north and south wind," Song. 4:16, and of "the seven Spirits that are before the throne of God," Rev. 4:5.

3dly, These influences are described from their acting or operation, which is here called a breathing: "Breathe upon these slain." By the acting of this almighty wind, our natural life was produced and formed, Gen. 2:7. We are there told that after God had "formed man of the dust of the ground, he breathed into his nostrils the breath of life; and he became a living soul." Hence is that of Elihu, Job. 33:4, "The spirit of God hath made me, and the breath of the Almighty hath given me life." And it is by the influences of the same almighty breath that our souls are quickened, when dead in trespasses and sins, and our spiritual life is formed within us. But then,

4thly, These influences are described from the end and effect of their operation: "Breathe upon these slain, that they may live;" that is, that the dry bones may become living souls, that out of these stones children may be raised up to Abraham.

Now, from these words thus briefly explained, I only offer you this one observation, namely,

DOCT. "That as the generality of a church and people in covenant with God, may be in a very dead and languishing condition as to their souls; so the breathings and influences of the Holy Spirit of God are absolutely necessary for their revival. This is the sum of what I intend from these words, 'Come from the four winds, O breath, and breathe upon these slain, that they may live.' "

In discoursing this doctrine, I shall,

I. Speak a little unto this deadness which is incident unto a people externally in covenant with God.

II. Unto the influences or breathings of the wind of the Holy Ghost, which are so absolutely necessary in order to their revival.

III. Touch at that life which is effected by these breathings.

IV. I shall apply.

I. I say, I would speak a little unto this deadness which is incident unto a people externally in covenant with God. And here I shall only, 1. Give you some of its kinds. 2. Some of the causes of it. 3. Some of the symptoms of it.

1. The first thing is to give you some kinds of deadness. Know then in general, that there is a twofold death; one is proper and natural, the other is improper and metaphorical.

(1.) Death, properly so called, is a thing so well known, that it is needless for me to tell you what it is. There is none of us all but we shall know it experimentally within a little; for "it is appointed for every man once to die." The grave, it is a house appointed for all living; and therefore, with Job, we may say "to corruption, Thou art our father; and to the worm, Thou art our mother and sister." But this is not the death I now speak of, and therefore,

(2.) There is a death which is improper or metaphorical; which is nothing else but a disease or distemper of the soul, whereby it is rendered unmeet and incapable for holy and spiritual exercises. And this again is twofold, either total or partial.

1st, There is a total death incident unto the wicked and ungodly, who are stark dead, and have nothing of spiritual life in them at all. Hence, Eph. 2:1, men in a state of nature are said to be "dead in trespasses and sins;" that is, under the total reigning power of sin, "in the gall of bitterness, and under the bond of iniquity;" without God, without Christ, and therefore without hope.

2dly, There is a partial death incident to believers, whom God hath raised out of the grave of an unrenewed state, and in whose souls he hath implanted a principle of spiritual life. And this partial death, incident to believers, consists in a manifest decay of spiritual principles and habits, in the abating of their wonted life and vigour, and activity in the way and work of the Lord: their faith, their love, their hope, and other graces, are all in a fainting and languishing condition; they lie dormant in the soul, like the life of the tree that lies hid in its root, without fruit or blossoms during the winter season. Such deadness as this we find the Lord's people in scripture frequently complaining of, particularly Isa. 56:3, "The son of the stranger, that hath joined himself to the Lord, and taken hold of his covenant," he is made to speak, saying, "The Lord hath utterly separated me from his people:" and the eunuch cries out, I am a dry tree, wherein there is no life or sap. It is this kind of spiritual deadness, incident to believers, that I now principally speak of. The leaves of his profession may in a great measure be withered; the candle of his conversation may burn dimly, or with a very imperfect light; the flame of his affections, his zeal, love, desire, may, like that of a great fire, be reduced into a few coals and cinders. There may be a great intermission or formality in the discharge of commanded duty. The mind which once, with delight and admiration, could meditate upon God and Christ, and the covenant, and things that are above, may come to lose its relish of these things, and to dote upon the transitory fading vanities of a present world. The common gifts of the Spirit, through carnal ease, and defect of employment, may be in a great measure blasted: and, which is worst of all, the saving graces, and fruits of the Spirit, may come to be wofully impaired as to their former degrees and actings. But now, this partial death of believers, again, it is twofold: there is a deadness which is felt by God's people, and a deadness which is not felt; "grey hairs are here and there upon them, sometimes, and they do not behold them." The Lord was departed from Samson, and he wist not, Jud. 16:20. But then there is a deadness which is felt, when God's people have a sense of their deadness, and are lamenting it. And it is an evidence of spiritual life, or of some revival, when the Lord's people are beginning to cry out with the church, Ps. 85:6, "Wilt thou not revive us again: that thy people may rejoice in thee? Why hast thou hardened our heart from thy fear?" Isa. 63:17. But,

2. The second thing is, to take notice of some of the causes of this spiritual deadness. I shall only name them, because your time would not allow me to enlarge.

(1.) Then, abstinence or neglect of food, you know, will soon bring the body into a pining, languishing condition: so, if the means of grace be not diligently improven, if we neglect, by faith, to apprehend and to improve Christ, and to feed upon him, whose "flesh is meet indeed, and whose blood is drink indeed," the spiritual life of the soul will soon languish and wither. Hence is that of Christ, John, 6:53, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."

(2.) Surfeiting the soul with sensual pleasure is another great cause of spiritual death: Hos. 4:11, "Whoredom and wine, and new wine take away the heart:" they suck out the very life of the soul. What is the reason why many professors of religion have lost their wonted vigour in the way of the Lord, and are in such a languishing condition as to their soul-matters? The plain reason of it is this, they are glutting themselves with the pleasures of sense. If Samson do but sleep on Delilah's lap, she will betray him into the hands of the Philistines, and cut the locks wherein his strength lies; and when he goes out to shake himself as at other times, he will find his strength gone away from him.

(3.) Inactivity and sloth in salvation and generation-work is another cause of spiritual deadness. Physicians observe, that as too violent exercise, so too much rest, or a sedentary way of living, is prejudicial to the health of the body. This holds also in spirituals: if we do not exercise ourselves unto godliness, and endeavour to abound in the work of the Lord, the spiritual life will soon languish and dwindle away. And therefore, "Let us not be slothful in business, but fervent in spirit, serving the Lord; and whatever our hand findeth to do, let us do it with all our might." And beware of resting upon empty wishes and desires in spiritual matters; for "the desire of the slothful kills him, because his hands refuse to labour."

(4.) The contagion of ill example, of a carnal world, and irreligious relations, has a fatal influence this way. Ye know it is exceeding dangerous for these who have the seed of all diseases in them to frequent the company of these who are infected with the plague or pestilence. A Joseph, if he stay long in the Egyptian court, will learn to swear by the life of Pharaoh. It is true indeed, as fire sometimes burns with the greater vehemence, and casts the greater heat the colder the air be; so the zeal and life of God's people is sometimes rather quickened, by beholding the wickedness of those among whom their lot is cast, as Paul among the Athenians. But if we shall adventure to cast ourselves into the society of the wicked, without a special call and warrant from Providence, it will be next to an impossibility to keep ourselves free of the contagion: for "can a man carry fire in his bosom, and his clothes not be burnt? Can a man walk upon hot coals, and his feet not be burnt?" "Evil communications corrupt good manners."

(5.) Some deadly wound in the soul, not carefully noticed, may be the cause of spiritual death. You know a man may die not only by a draught of poison, or the like, but also by the cut of a sword. While we are in the wilderness, we live in the very midst of our spiritual enemies: the fiery darts of Satan are flying thick about us; he is aye seeking to bruise the believer's heel, going about seeking to devour: and not only so, but our own lusts also do war against the soul, so that we cannot miss to be wounded thereby. And if the filth and guilt of these wounds be not carefully washed away by the blood and Spirit of the Lord Jesus Christ, they cannot miss exceedingly to impair the spiritual life and health: therefore David, after he had been wounded by murder and adultery, is so earnest that God would wash and cleanse his wounds, and purge him with hyssop, that so the joy of his salvation might be restored. But then,

(6.) A holy God has sometimes a righteous and holy hand in this spiritual death, that the Lord's people are liable unto, by withdrawing and suspending the influences of his Spirit from them. For as the plant and herb of the field withers and languishes when the rain of heaven is with held; so when the influences of the Holy Ghost are suspended, the very sap of the soul, and its spiritual life goes away. And the Lord with-holds the influences of his Spirit for many reasons. As,

1st, He does it sometimes in a way of awful and adorable sovereignty, to shew that he is not a debtor unto any of his creatures. However, because the Spirit's influences are seldom withdrawn in a way of sovereignty, it is our part to search and try, if conscience do not condemn us, as having a sinful and culpable hand in it ourselves.

2dly, Sometimes he does it to humble his people, and to prevent their pride, which makes him to behold them afar off. If we were always under the lively gales and influences of the Spirit, we would be ready to misken ourselves, and in danger, with Paul, of being lifted up above measure, when he was wrapt up into the third heaven. Upon this account some of the saints have said, that they have got more good sometimes by their desertion than by their enlargement.

3dly, He does it to make them prize Christ, and see their continual need of fresh supplies out of his fulness. He lets our cisterns run dry, that we may come anew, and lay our empty vessels under the flowings of the blessed fountain of life, that "out of his fulness we may receive, and grace for grace."

4thly, He does it sometimes for the trial of his people, to see if they will follow him in a wilderness, in a land that is not sown, as well as when he is feeding them with sensible communications of his grace and Spirit; to see if they will live on him by faith, when they cannot live by sight or sense.

5thly, Sometimes he does it for their chastisement, to correct them for their iniquities. And this indeed is the most ordinary cause why the Spirit of the Lord is suspended and withdrawn.

I have not time to enumerate many of these sins which provoke the Lord to withdraw his Spirit. I shall only mention two or three.

(1.) Not hearkening to the motions of his Spirit is one great reason why the Lord withdraws his Spirit; as you see in the spouse, Song. 5. There Christ comes, and moves, and calls for entrance: the spouse she does not hearken to the motion: "I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?" Whereupon he immediately withdraws and leaves her, as ye may read at your own leisure.

(2.) Lukewarmness and formality in the discharge of duty is another cause of it, as we see in the church of Laodicea; it made him to spue that church out of his mouth. And then,

(3.) Prostituting the gifts and graces of the Spirit unto carnal, selfish, and base ends, to procure a name, or make a shew in the world. This is another reason of it.

(4.) Sinning against light, trampling upon the belly of conscience, as David no doubt did in the matter of Uriah and Bathsheba; whereby he provoked the Lord so far to leave him, that he cries out, Ps. 51:11, "Cast me not out of thy sight; and take not thy Holy Spirit from me."

(5.) Barrenness and unfruitfulness under the means of grace: Isa. 5 the clouds are commanded to give no rain upon the barren vineyard. And then,

(6.) And lastly, Their not listening carefully to the voice of God in ordinances and providences; this is another cause of it: Ps. 81:11, 12, "My people would not hearken to my voice: therefore I gave them up unto their own heart's lust: and they walked in their own counsels." And thus ye have some of the causes of this spiritual deadness. I come to.

3. The third thing, which was to give you some of the symptoms of it: and would to God they were not too visible, rife, and common in the day, and upon the generation wherein we live. I shall name a few of them to you.

(1.) Want of appetite after the bread and water of life is a symptom of spiritual death. You know that man cannot be in a heathful condition that lothes his food, or has lost his appetite after it. Alas! is not the manna of heaven, that God is raining about our tent-doors, generally lothed? The great truths of God, which some of the saints have found to be "sweeter than honey, from the honey-comb," have not that savour and relish with us that they ought to have. Are not sabbaths, sacraments, sermons, fast-days, and feast-days, a burden to many among us; so that if they would but speak out the language of their hearts, they would be ready to join issue with these. Mal. 1:13, "What a weariness is this?" Whereas the soul that is in a lively condition is ready to say of the word, "It is better to me than thousands of gold and silver; I esteem it more than my necessary food:" and of ordinances, "I love the habitation of thy house, and the place where thy honour dwelleth;" and Ps. 84:10, "One day in thy courts is better than a thousand."

(2.) Though a man have something of an appetite, yet if he do not grow, or look like his food, it looks something dangerous and death-like. The thriving Christian is a growing Christian: "They that be planted in the house of the Lord shall flourish in the courts of our God. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger." But, alas! is it not quite otherwise with the most part? Many are going backward, instead of forward; as it is said of Jerusalem; Lam. 1:8, "she sigheth, and turneth backward." May we not cry out of our leanness, our leanness, notwithstanding of all the fattening means and ordinances that we enjoy?

(3.) Ye know, when death takes a dealing with a person, it makes his beauty to fade; "When with rebukes thou dost correct man for iniquity, thou makest his beauty to consume away like a moth." Pale death soon alters the ruddy countenance. Perhaps the day has been, O believer, when the beauty of holiness adorned every step of thy conversation; thy "light did so shine before men, that they, seeing thy good works," could not but "glorify thy heavenly Father;" but now, alas! the beauty of thy conversation is sullied and stained, by lying among the pots of sin. This says, that spiritual death is dealing with thy soul.

(4.) Death not only wastes the beauty, but the strength also: Eccl. 12:3. "The keepers of the house do tremble, and the strong men do bow," upon the approaches of the king of terrors. Now, see if your wonted strength and ability to perform duty, or to resist temptations, be not abated. Perhaps the day has been, when thou couldst have said with Paul, "Lord, what wilt thou have me to do; for, through Christ strengthening me, I can do all things?" but now thou art ready to faint and fit up at the very thoughts of duty. The day perhaps has been, when, though Satan, that cunning archer, did shoot sore at thee; yet "thy bow did abide in its strength, and the arms of thy hands were made strong by the mighty God of Jacob;" thou wast in case to beat back the fiery darts of Satan, and to stand thy ground against the corruptions and defections of the day and generation: but now, like a dead fish, thou art carried down the stream. Doth not this proclaim thy soul to be under a sad decay?

(5.) Death wastes the natural heat and warmness of the body. There is a kind of chillness and coldness that seizes a man when death takes a dealing with him. So it is a sign of a spiritual decay and deadness, when wonted zeal for God and his glory, and the concerns of his church and his kingdom, are abated. Perhaps the day has been, when, with David, the zeal of God's house did in a manner eat you up, and you preferred Jerusalem to your chief joy; but now you are almost come the length of Gallio's temper, to "care for none of these things;" indifferent whether the work of God in the land sink or swim. Laodicea's distemper is too prevalent among us at this day; we are neither cold nor hot in the things of God; and therefore have reason to fear, lest we be spewed out of God's mouth. The day has been, when your spirits were lifted up, in prayer, in hearing, in communicating; you were "fervent in spirit, serving the Lord;" you could rejoice to work righteousness, and say, in some measure, with David, "I will go unto the altar of God, to God my exceeding joy;" but now all this holy warmth is gone in a great measure: you are become formal and careless in the concerns of God's glory.

(6.) A dead man, you know, cannot move, but only as he is moved from without, in regard he wants a principle of motion within. So it is a sign of spiritual death, even in believers, when external motives and considerations have a greater influence in the duties of religion upon them, than an internal principal of faith and love. When the believer is himself, the love of Christ constrains him in every duty; this is the one thing he desires, "that he may behold the beauty of the Lord, and inquire in his temple:" but when any selfish or external motive sets him a work, it is a sign of spiritual death. Other things might be added; but I hasten to speak to,

II. The second thing proposed in the method, and that was, to speak a little unto these breathings and influences of the Spirit of God, which are absolutely necessary for the revival of the Lord's people under deadness: "Come from the four winds, O breath, and breathe upon these slain, that they may live." And here I would, 1. Clear the nature of these influences, in a word or two. 2. Speak unto the variety of these influences, four winds. 3. To the manner of their operation upon the elect; they are said to "breathe upon the. slain." 4. Speak a little unto the necessity of these breathings. 5. To the several seasons of the Spirit's reviving influences.

I fear your time will cut me short before I have done; but I shall run though these particulars as quickly as possible.

1. The first thing is, to clear the nature of these breathings or influences. And what I have to offer upon this head, you may take in these few propositions.

(1.) Ye would know, that the influences and gifts of the Spirit of God are of two sorts, either common or saving. As for the common influences of the Spirit, which are sometimes bestowed upon the wicked and reprobate world, I am not to speak of these at this time. All I shall say about them is, to tell you, that they are given in common to the children of men, "for edifying of the mystical body of Christ," until it arrive at "the measure of the stature of the fulness of Christ," as you read, Eph. 4: and therefore they are commonly called by divines dono ministrantia, or ministering gifts. Although they have no saving efficacy upon the person in whom they dwell; yet God, in his holy wisdom, makes use of them for the good of his church in general, as we read, Eph. 4. And another thing that I would tell you likewise, concerning these common influences, is, that they are of an exceeding dangerous nature, when they are not accompanied with saving grace. The man that has them, is like a ship having big large sails, and but little or no ballast at all, in the midst of the ocean; and therefore in danger of being split in pieces against every rock. Matth. 7:22, we read of some who had extraordinary common gifts; they prophesied in Christ's name, wrought miracles, and cast out devils in his name, and did many wonderful works, and yet Christ utterly disowns them. I do not speak of these common influences now, but of such as are saving. And therefore,

(2.) A second proposition is, that the Holy Spirit of God, considered in his particular economy in the work of redemption, as the applier of the Redeemer's purchase, is the author and efficient cause of all saving influences It is he, I say, that prepares and disposes the soul of man for the entertainment of the things of God, which are not received nor discerned by the natural mind. It is he that ploughs up the fallow ground of the heart, and brings in the wilderness, and turns it into a fruitful field. It is he that garnishes the face of the soul with the saving graces of the Spirit; these are flowers of the upper paradise, therefore called "the fruits of the Spirit," Gal. 5:22. It is he that preserves, cherishes, and maintains them by renewed influences: he cherishes the smoking flax, and at last turns it into a lamp of glory in heaven; for "he brings forth judgment unto victory."

(3.) Again, ye would know that the elect of God are the subjects recipient of all saving influences of the Spirit of God; I say, they are peculiar only unto the elect of God, and to them only, upon their conversion, when they come to be united unto Christ, as members of his mystical body. We must be ingrafted into this true olive, otherwise we can never partake of his sap, and "receive out of his fulness, grace for grace." That these influences are peculiar unto the elect of God, is plain from Tit. 1:1, where we read of "the faith of God's elect."

(4.) These influences of the Spirit, they are given for various ends unto the elect of God. The judicious Dr Owen, in his Discourses on the Spirit, observes, that these saving influences are given unto the elect of God for regeneration, unto the regenerate for sanctification, unto the sanctified for consolation, and unto the comforted Christian for further upbuilding and edification, and establishment, until they arrive at perfection in glory. But the nature of these influences will further appear from,

2. The second thing proposed, which was to speak a little to the variety of these influences of the Spirit. You see they are diversified here, while they are called four winds; "Come from the, four winds, O breath." The apostle tells us, that "there are diversities of gifts and operations, but the same Spirit," 1 Cor. 11:4. And we read, as I was telling you, of "seven Spirits that are before the throne." Rev. 1 Here, if time would allow me to enlarge, I might tell you, that the saving influences and breathings of the Spirit they are either primary, fundamental, and absolutely necessary to salvation; or they are accumulative, additional, necessary only for the believer's comfort and well-being. Some of these influences are antecedent, or preparative unto conversion; some of them are regenerating, and others are subsequent and posterior unto regeneration. But I shall not stand upon such nice distinctions. You may take a few of them in the order following.

(1) There are the convincing influences of the Spirit: John 16:8. "When he is come, he will convince the world of sin." This is what I conceive we are to understand by the north wind, Song 4:16, which is commonly boisterous, cold, chill, and nipping. The elect of God by nature lie fast asleep within the sea-mark of God's wrath, upon the very brink of everlasting ruin, crying, peace, peace, to themselves; the Spirit of the Lord comes like a stormy north wind, blows hard upon the sinner's face, and awakens him, breaks his carnal peace and security, brings him to himself, and lets him see his danger, fills him with remorse and terror. Hence, Is. 28:17, the hail is said to "sweep down the refuge of lies," before the sinner come to settle upon the foundation that God hath laid in Zion." Acts 2:37, it is said, "they were pricked in their heart:" and then they cried out, "Men and brethren, what shall we do?"

(2) There are the enlighting influences and breathings of the Spirit. Hence he is compared unto eye-salve, Rev. 3:18, "Ye have received an unction from the Holy One, whereby ye know all things," 1 John 2:20. We read, Is. 25:7, of a vail and face of a covering that is spread over all nations. The wind of the Holy Ghost must blow off this vail of ignorance and unbelief; and then the poor sinner comes to see a new world of wonders that he never saw before, a wonderful great God, a wonderful Redeemer, a wonderful covenant, and a wonderful holy law. Hence we are said to be "translated out of darkness into a marvellous light. The Spirit searcheth all things, yea, even the deep things of God." And, 1 Cor. 2:12, "By the Spirit we know the things that are freely given to us of God."

(3) There are the renewing influences of the Spirit. We are said to be "saved by the washing of regeneration, and renewing of the Holy Ghost," Tit. 3:5. Hence he is called "a new Spirit." He renews the will, and "makes old things to pass away, and all things to become new."

(4) There are the comforting influences of the Spirit. This is the south wind, as it were, gentle and easy, and refreshing; and therefore he is called the Comforter. And indeed his consolations are strong consolations; they put more gladness into the heart than corn, wine, and oil in abundance; fill the soul with a joy that is "unspeakable, and full of glory." And then,

(5) There are the corroborating and strengthening influences of the Spirit. By the breathings of the Spirit the feeble are made "like David, and as the angel of God before him." It is he that "gives power to the faint, and increases strength to them that have no might." It is by him that worm Jacob is made to "thresh the mountains, and to beat them small, and to make the hills as chaff." And then,

(6) There are the drawing and enlarging influences of the Spirit: "Draw me (says the spouse), we will run after thee." The poor believer lies many times, as it were, wind-bound, that he is not able to move one step in the way of the Lord: but, O! when the Spirit of the Lord comes, then comes liberty and enlargement: "I will run the way of thy commandments (says David), when thou hast enlarged my heart," to wit, by the influences of thy Spirit. He is like oil to their chariot-wheels; and when he comes, they are as the chariots of Amminadib, or a willing people.

(7) There are the sin-mortifying and sin-killing influences of the Spirit: "We through the Spirit," are said to "mortify the deeds of the body, that so we may live." When this wind of the Holy Ghost blows upon the soul, he not only makes the spices to revive, but he kills the weeds of sin and corruption, making them to wither and decay; so that the poor believer who was crying, "Wretched man, what shall I do to be delivered from this body of death!" he is made sometimes to tread upon the neck of these enemies, as a pledge of his complete victory at last. And then,

(8) There are the interceding influences of the Spirit: Rom. 8:26, "The Spirit maketh intercession for us with groanings which cannot be uttered." He intercedes in a physical and efficient way. He makes us to wrestle and pray; therefore he is called "the Spirit of grace and supplications," Zech. 12:10. He fills the believer's heart and mouth with such a heavenly rhetoric, that God is not able to withstand it. Hence Jacob "had power with the angel, and prevailed;" for "he wept and made supplication unto him." And then

(9) There are the sealing and witnessing influences of the Spirit: He "witnesseth with our spirits, that we are the sons of God." He bears witness of the glorious fulness and suitableness of Christ to the soul: "The Spirit shall testify of me," John 15:26. And he is said to "seal believers to the day of redemption;" and his seal is the earnest of glory! Eph. 1:13, 14, "Ye are sealed by the Holy Spirit of promise, which is the earnest of the inheritance." But these things I have not time to insist upon. So much for the second thing.

3. The third thing that I proposed here, was to speak a little to the manner of the acting or operation of these influences, or how it is that this wind blows upon the soul? I answer,

(1) The wind of the Holy Ghost blows very freely; the Spirit acts as an independent sovereign, John 3:8. It doth not stay for the command, nor stop for the prohibition of any creature. So the breathings of the Spirit are sovereignly free as to the time of their donation, free as to their duration and continuance, free as to the measure, and free as to the manner of their working. And then,

(2) He breathes on the soul something very surprisingly: "Or ever I was aware (says the spouse), my soul made me like the chariots of Amminadib." Can thou not seal this in thy experience, believer, that sometimes, when thou hast gone to duty in a very heartless and lifeless condition, perhaps beginning to raze foundations, and to say with Zion, "The Lord hath forsaken, and my God hath forgotten," a gale from heaven has in a manner surprised thee, and set thee upon the high places of Jacob, and made thee to cry with the spouse, "It is the voice of my beloved! Behold he cometh leaping upon the mountains, skipping upon the hills? His anger endureth but for a moment: in his favour is life: weeping may endure for a night, but joy cometh in the morning?"

(3) These breathings and influences of the Spirit, they are sometimes very piercing and penetrating. The cold nipping north wind, ye know, it goes to the very quick. The sword of the Spirit "pierces even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Wind, you know, is of a very seeking, penetrating nature; it seeks through the closest chamber. So the Spirit, which is the candle of the Lord, "searcheth the lower parts of the belly:" he makes a discovery of these lusts and idols that skulk in the secret chambers of the heart.

(4) The breathings of this wind are very powerful, strong, and efficacious. Who can oppose the blowings of the wind? Some winds they have such a mighty force with them, that they bear down, overturn, and overthrow every thing that stand in their way. So the Spirit of the Lord sometimes, especially at first conversion, he breaks in upon the soul like the rushing of a mighty wind, as he did upon the apostles, breaking down the strongholds of iniquity, casting to the ground every high thought and towering imagination of the soul, that exalteth itself against Christ, with a powerful and triumphant efficacy. He masters the darkness of the mind, the contumacy and rebellion of the will, and the carnality of the affections: the enmity of the heart against God, and all the spiritual wickednesses that are in the high places of the soul, are made to fall down at his feet, as Dagon did before the ark of the Lord.

(5) Although he act thus powerfully and irresistibly, yet it is with an overcoming sweetness, so as there is not the least violence offered unto any of the natural faculties of the soul: for whenever the Spirit comes with his saving influences, he sweetly overcomes the darkness of the mind; the sinner becomes a volunteer, and content to enlist himself a soldier under Christ's banner: Ps. 110:3, "Thy people shall be willing in the day of thy power." No sooner does Christ by his Spirit say to the soul, "Follow me, but immediately they arise and follow him. Behold, we come unto thee, for thou art the Lord our God." Then,

(6) There is something in the breathing of this wind that is incomprehensible by reason: John 3:8, "Thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth (says Christ:) so is every one that is born of the Spirit." There is something in the operation of the eternal Spirit and his influences beyond the reach, not only of natural, but of sanctified reason. Who can tell "how the bones are formed in the womb of her that is with child?" so, far less can we tell how the Spirit forms the babe of grace in the heart; how he preserves, maintains, and cherishes the smoking flax, that is not quite extinguished. We may in this case apply the words of the psalmist in another case, and say, "Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known;" and that of the apostle, "How unsearchable are his judgments, and his ways past finding out."

(7) These influences of the Spirit, they are sometimes felt before they be seen; as you know a man will feel the wind, and hear it, when he cannot see it. So it is with the Lord's people many times, on whom the Spirit breathes; they feel his actings, they are sensible that he has been dealing with them; and all that they can say about it is, with the man that was born blind, "One thing I know, that whereas I was blind, now I see." The kingdom of heaven comes not with observation.

4, The fourth thing proposed was, to speak a little to the necessity of these breathings. And here I shall shew, 1, That they are necessary 2, To what things they are necessary.

(1) That they are necessary, will appear,

1st, From the express declaration of Christ, John 15:5, "Without me ye can do nothing;" that is, without the aid and influences of my Spirit. He doth not say, Without me ye cannot do many things, or great things; but, "Without me ye can do nothing."

2dly, It is evident from the express acknowledgment of the saints of God upon this head: 2 Cor. 3:5, "We are not, (says the apostle) sufficient of ourselves to think anything as of ourselves: but our sufficiency is of God." It is he that must work all our works in us and for us.

3dly, It is plain from the earnest prayers of the saints for the breathings of this wind: Song 4:16, "Awake, O north wind, and come thou forth, and blow upon my garden." Ps. 85:6, "Wilt thou not revive us again: that thy people may rejoice in thee?" They are promised in the covenant, and therefore necessary: Is. 44:3, "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed," &c. Ezek. 36:27, "I will put my spirit within you, and cause you to walk in my statutes." Now, there is not a mercy promised in the covenant that can be wanting. But,

(2) To what are these breathings necessary? I answer they are necessary,

1st, To the quickening of the elect of God, when they are stark dead in trespasses and sins. Can ever the dry bones live, unless this omnipotent wind blow upon them? It is strange, to hear some men that profess Christianity, talking of the power of their own wills to quicken and convert themselves. They may as well say, that a dead man may take his grave in his two arms, and lay death by him, and walk. "No man (says Christ) can come to me, except the Father which hath sent me, draw him." Oh! what a dead weight is the sinner, that a whole Trinity must draw! for both Father and Son draw the sinner by the breathings of the Holy Ghost.

2dly, These influences are necessary for the suitable discharge of every duty of religion. You cannot read, you cannot hear, you cannot pray or praise, you cannot communicate to any advantage, unless the wind of the Holy Ghost blow upon you. It is the Lord that must enlarge our steps under us, and make your feet like hinds' feet in the ways of the Lord.

3dly, They are necessary for accomplishing our spiritual warfare against sin, Satan, and the world. We will never be able to combat with our spiritual enemies, if he do not help us; it is he only that must "teach our hands to war, and our fingers to fight, so as bows of steel may be broken in pieces by us." Without the Spirit we will fall before every temptation: like Peter, curse and swear that he never knew him.

4thly, They are necessary to the exercise of grace already implanted in the soul. As we cannot work grace in our hearts, so neither can we exercise it without the renewed influences of the Holy Ghost (Song 4:16). When this wind blows, then, and never till then, do the spices flow out. But I shall not stand on this, the Spirit's influences are necessary to all the uses mentioned upon the second head; for conviction, illumination, renovation, consolation, enlargement, mortification of sin, for assurance of our adoption.

5th, The fifth thing that I proposed upon this head was, to give you some of the reasons of these influences of the Spirit: for the wind, you know, has its reasons and times of blowing and breathing. I shall only name a few of them to you.

(1) The Spirit's reviving influences, they blow very ordinarily in a day of conversion. This, as you were hearing, is a season when this wind breathes on the soul (Ezek. 36:26), when God takes away the stony heart, and gives the heart of flesh. He puts his Spirit within them, when the soul is first espoused unto Christ. So Jer. 2:2, "I remember thee, the kindness of thy youth, the love of thine espousals when thou wentest after me in the wilderness, in a land that was not sown."

(2) When the soul has been deeply humbled under a sense of sin and unworthiness. When Ephraim is brought low, and is smiting on his thigh, acknowledging his sin and folly, then the Spirit of the Lord comes with a reviving gale upon his spirit. "Is Ephraim (says the Lord) my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord."

(3) After a dark night of desertion, when the Lord returns again, it is a time of sweet influences. After Zion had been crying, "The Lord hath forsaken me, my God hath forgotten me;" upon the back of it comes a sweet gale of the Spirit, "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will not I forget thee."

(4) Times of earnest prayer and wrestling; for he giveth his Spirit to them that ask it. This is agreeable to the promise, Ezek. 36:37.

(5) Times of serious meditation are times of sweet influences of the Spirit, Ps. 63:5, 6, 8: "When I remember thee upon my bed, and meditate on thee in the night watches, my soul is satisfied as with marrow and fatness, and my soul followeth hard after thee."

(6) Communion days are sometimes days of sweet influences. Some of the Lord's people can attest it from their experience with the spouse, that "while the King sat at his table, the spikenard sent forth the smell thereof;" and when they "sat down under his shadow, they found his fruit sweet to their taste. He brought me to the banqueting-house, and his banner over me was love."

(7) The day of death has sometimes been found to be a day of such pleasant gales of the Spirit, that they have been made to enter into the haven of glory with the triumphant song in their mouth, saying, "Thanks be to God, which giveth us the victory, through our Lord Jesus Christ." Thus David, "Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation, and all my desire." Thus Simeon, thus Paul, &c.

III. The third thing in the text and doctrine to be spoken to, is the life that is effected and wrought in the souls of God's elect by these influences and breathings of the Holy Spirit. Your time will not allow me to enlarge upon this. I shall only tell you, in a few particulars, what sort of a life it is.

(1) It is a life of faith. The apostle calls it so, Gal. 2:20, "The life I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." And the just is said to live by faith. The man is aye embracing a Redeemer, and the fulness of the Godhead in him; aye deriving fresh supplies out of that full treasury and storehouse.

(2) It is a life of justification. The law pronounces a curse against every one that "doth not continue in all things written in the book of the law to do them." The believer, he gets this sentence of death cancelled, Rom. 8:1, "There is no condemnation to them which are in Christ Jesus." And not only so, but he has the everlasting righteousness of Immanuel God-man imputed to him: so that with a holy boldness he may challenge justice, and challenge the law, what they have to say against him, as the apostle doth, Rom. 8:33, "Who shall lay anything to the charge of God's elect?" &c.

(3) It is a life of reconciliation with God; God and they are at friendship; which follows naturally on their justification, Rom. 5:1, "Being justified by faith, we have peace with God." God doth not retain the least grudge in his heart against them; and he and they walk together, because they are agreed: that is, they have fellowship one with another, according to that, 1 John 1:3, "Truly our fellowship is with the Father, and with his Son Jesus Christ."

(4) It is, a life of holiness and sanctification: for the Spirit of the Lord, he is a cleansing, purifying, and renewing Spirit; he renews the soul after the image of God; makes the heart, that was a cage of unclean birds, a fit temple for the Holy Ghost to dwell in; he garnishes the soul, and makes it like the King's daughter, "all glorious within." They that had lien among the pots, become "like the wings of a dove covered with silver, and her feathers with yellow gold."

(5) It is a very lightsome and comfortable life: and no wonder, for his name is the Comforter. His consolations are so strong, that they furnish the soul with ground of joy in the blackest and cloudiest day, Hab. 3:17, 18, "Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation." And the joy that he gives, it is deep: "Your heart shall rejoice." And it is abiding: "Your joy shall no man take from you." And it is such as cannot be made language of: "We rejoice with joy unspeakable, and full of glory."

(6) It is a life of liberty; for "where the Spirit of the Lord is, there is liberty." He brings us into the glorious liberty of the sons of God. Before the Spirit comes with his saving influences, the man is in bondage; in bondage unto sin, unto Satan, unto the law, and unto the curse and condemnation of God: but the Spirit of the Lord he frees from all these. Christ, by his Spirit, he sets the captives of the mighty at liberty, and delivers the prey from the terrible.

(7) It is a hid life, Col. 3:3, "Your life is hid with Christ in God." And believers, they are called "God's hidden ones," Ps. 83:3. The spring and fountain of this life is hid, namely, an unseen Christ: for "with him is the fountain of life." The subject of this life is hid, even the hidden man of the heart. The actings of this life are hid, and the means of its support: he feeds upon "the hidden manna, and the tree of life which is in the midst of the paradise of God." And then the beauty and glory of this life is hid; for "the King's daughter is all glorious within." The beauty of the hypocrite's life lies all in the outside, painted sepulchres.

(8) It is a heavenly life; they are made to live above the world. "Our conversation is in heaven," says the apostle. They look on themselves as pilgrims and strangers on the earth, and therefore look not so much to the things that are seen, as to the things that are not seen. With Moses, they "have respect unto the recompence of the reward:" their eyes are set upon the land that is very far off, and the King in his beauty.

(9) It is a royal life, for they are "made kings and priests unto God," Rev. 1:6. They have a royal kingdom, of which they are heirs, "I appoint unto you a kingdom," says Christ; a royal crown, "a crown of glory which fadeth not away." They shall have a royal throne at last, Rev. 3:21. Royal robes, princely attire, the garments of salvation; a royal table provided for them, Is. 25:6, "a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined;" a royal guard continually attending them, the angels of God, and the attributes of the divine nature, &c.

(10) It is an eternal life, John 17:3, "This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent." The saving knowledge of a God in Christ, what is it but the first dawnings of eternal glory in the soul? And where he once dawns, he is aye in the ascendant until the midday of glory come; for "his goings forth are prepared as the morning."

IV. The fourth thing is the use of the doctrine. And waving other uses that might be made of this doctrine, I shall only improve it by way of examination and of exhortation.

The first use shall be of trial and examination. O try, Sirs, whether or not these saving influences of the Spirit did ever breathe upon your souls, yea or not. For your trial I shall only suggest these few things.

1, If these breathings have blown upon thy soul, man, woman, then he has blown away the vail and face of the covering that was naturally upon thy mind and understanding. He has given you other views of spiritual and divine things, than you can have by any natural or acquired knowledge. The Spirit of the Lord, he is called "the Spirit of wisdom and revelation," Eph. 1:17, because he reveals these things to the soul which flesh and blood is not able to receive or understand. So then, has the Spirit testified of Christ unto you? has he "who commanded the light to shine out of darkness," shined into your heart, to give the light of the knowledge of the glory of God, in the face of Jesus Christ? And as a fruit and consequence of this,

2, If the wind of the Holy Ghost has blown upon thy soul, he has blown away some of the filth of hell that did cleave to thy soul, and has transformed thee into his own image, 2 Cor. 3:18, "Beholding as in a glass the glory of the Lord, thou art changed into the same image, from glory to glory, even as by the Spirit of the Lord." If you have the Spirit, the "same mind will be in you, which was also in Christ Jesus; for he that is joined unto the Lord is one spirit." You will imitate and resemble him in his imitable perfections, in his holiness, meekness, self-denial, patience. He is a holy God, and wherever he comes he works holiness, and makes the soul holy.

3, If this wind has blown upon your souls, then it has driven you from your lying refuges, and made you take sanctuary in Christ. He has driven you from the law, and made you consent to the method of salvation through the righteousness of the Son of God: "I through the law (says the apostle) am dead to the law that I might live unto God." This is the design of all the Spirit's influences, to lead sinners off from sin, off from self, off from the law, that they may rest in Christ only.

4, If ever you felt any of the reviving gales of this wind of the Spirit, you will long for new gales and breathings of it; and when these breathings are suspended and withheld, your souls will be like to faint, as it were, like a man that wants breath. You will pant for the air of the Spirit's influences, like David, Ps. 63:1, "My soul longeth for thee in a dry and thirsty land, where no water is;" and Ps. 84:2, "My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God: O for another gale of his Spirit in public ordinances!

5. If you have felt the breathings of this wind you will not snuff up the east wind of sin and vanity: John 4:14, "Whosoever drinketh of the water that I shall give him, shall never thirst." You will not thirst immoderately after things of time; no, no; you will see them to be but mere trash and vanity. You will "choose that good part which shall not be taken away from you." You will "seek those things which are above, where Christ sitteth on the right hand of God."

6. If this wind has blown upon thy soul, then you will follow the motion of this wind; you will not run cross to this wind, but will go alongst with it. I mean, you will yield yourselves unto the conduct of the Spirit speaking in his word: for "as many as are led by the Spirit of God, they are the sons of God."

But, say you, how shall I know if I be led by the Spirit of God? I answer,

1st, If ye follow the Spirit, then you will not fulfil the lusts of the flesh; but, on the contrary, you will study to "crucify the flesh, with the affections and lusts." You will be ready to cut off your right hand, and to pluck out the right eye sins at the Lord's command.

2dly, Then the way wherein you walk will be a way of holiness, for he is a Spirit of sanctification; and a way of truth, for the Spirit of the Lord, he is a Spirit of truth, and he leads into all truth: a way of uprightness: Ps. 143:10, "Thy Spirit is good, lead me into the land of uprightness."

3dly, Ye know leading imports spontaneity and willingness. There is a great difference between leading and drawing; between being driven by the wind, and following the motion of the wind. Sometimes indeed the wicked, a hypocrite, a natural man, by a strong north-wind of conviction, may be driven on to duty through the force of terror. But the believer, he is a volunteer, he freely yields himself to the Spirit's conduct, he rejoices to work righteousness, and to remember God in his ways. Whenever he hears the Spirit whispering in his ears, and saying, "This is the way, walk ye in it," presently, he complies. When the Spirit of the Lord says, Come, he immediately echoes back again, and says, "Behold, I come unto thee, for thou art the Lord my God." Now, try yourselves by these things.

The second use shall be of exhortation. It is so, that the influences of the Spirit are so necessary in order to our revival? then be exhorted to look up to heaven, and cry for the breathings of the Spirit. O, Sirs, will ye turn the words of my text into a prayer, and say, "Come from the four winds, O breath, and breathe upon these slain, that they may live." I might enforce this exhortation by many motives; I only name them.

MOT. 1. Consider, Sirs, that spiritual deadness is very prevalent in the day wherein we live. There is a great multitude of dry bones scattered up and down our valley of vision. There are many that carry the marks of a deadly leprosy on their foreheads; their antheism, their profanity, irreligion, and other gross abominations, plainly declare to the world, that they are stark dead in trespasses and sins. And, alas! may it not be for matter of lamentation, that even many of these, who, in the judgment of charity, have the root of the matter the principles of spiritual life, are yet under sad decays of the life of grace? Alas! it is not with Scotland's ministers and professors as once in a day it has been. I might produce many melancholy evidences of this, if time would allow. Remember these already mentioned, the general loathing of the word, &c.

MOT. 2. Consider the evil and danger of spiritual deadness. The evil of it will appear,

1st, If ye consider, that it is a frame of spirit directly cross to the command of God. God commands us to "present ourselves a living sacrifice unto him;" and indeed "this is our reasonable service," Rom. 12:1. Yea, it is cross unto the very nature of God; for "God is a Spirit, and they that worship him, must worship him in spirit and in truth," John 4:24.

2dly, The evil and danger of it appears further from this, that it unfits the soul for every duty, and mars our communion and fellowship with God. God meets the lively Christian in the way of duty: "Thou meetest him that rejoiceth, and worketh righteousness, those that remember thee in thy ways. But for the man that comes to him with a Laodicean, dead, lifeless, and lukewarm frame of soul, he will not hold communion with that man: no, he will spew him out of his mouth.

3dly, It opens a door for all other sins, and renders a man an easy prey unto every temptation. A dead man he can make no manner of resistance, he is carried down the stream without opposition. Then,

4thly. It lays a foundation for sad and terrible challenges from conscience. David's spiritual deadness brought him to that pass at the long run, that he is made to cry out of broken bones, &c.

MOT. 3. Consider, that as the breathings of the Spirit are necessary for every duty, so particularly for that solemn work which you have before your hands of commemorating the death of the exalted Redeemer. I might here let you see, how the influences of the Spirit are necessary for every part of your work, if time would allow. Without the Spirit's influences of light, you can never examine yourselves to purpose: it is "the Spirit of the Almighty that giveth understanding" how to search out the mystery of iniquity in the heart, which is "deceitful above all things and desperately wicked." And then, without the Spirit you cannot mourn for sin; for it is the kindly influences of the Spirit that thaws the heart into evangelical tears, Zech. 12:10. Without the Spirit you cannot discern the broken body of a Redeemer; for it is the Spirit that testifies of Christ. "I will pour the Spirit of grace upon the house of David, and inhabitants of Jerusalem;" and then follows, "They shall look upon me whom they have pierced, and they shall mourn for him." In a word, you cannot exercise any grace, you cannot wrestle in prayer, you cannot have any right view of the contrivance of redemption, you cannot take hold of God's covenant, or improve any promise of the covenant, without the Spirit.

MOT. 4. Consider the excellency of these influences of the Spirit.

1st, They blow from an excellent airt and original: the Holy Ghost is the author of them; and you know he proceeds from the Father and the Son. So that a whole Trinity, as it were, convey themselves with these breathings.

2dly, They are the purchase of a Redeemer's blood, and therefore excellent. There is not the least grace, or the least gale of the Spirit, that is given to believers, but it cost Christ the blood of his heart. He purchased grace as well as glory.

3dly, These influences of the Spirit, they, as it were, supply Christ's room while he is in glory. And truly, Sirs, I may safely say it upon scripture warrant, that the presence of the Spirit with believers upon earth, is a greater blessing than the mere bodily presence of Christ: and therefore Christ tells his disciples by way of comfort, John 16:7, "If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." As if he had said, "When I am gone, the Spirit will be poured out from on high, which is far better for you than my bodily presence."

4thly, These breathings of the Spirit, they are pledges of glory, the earnest-penny of the inheritance: Eph. 1:13, 14, "After that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance."

5thly, Their excellency appears from the excellent effects that they produce upon the soul. They beautify the soul on whom they fall, and make it like "a field which the Lord hath blessed." They render the soul "fruitful in every good word and work;" Hos. 14:5, "I will be as the dew unto Israel:" and what follows? "He shall grow as the lily, and cast forth his roots as Lebanon." Is. 44:3, "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:" and then follows, ver. 4, "They shall spring up as among the grass, as willows by the water courses."

Quest. "What advice or counsel do you give, in order to our obtaining or recovering the enlightening and reviving gales of the Spirit?

Ans. 1. Be sensible of your deadness, and mourn over it; for the Lord "comforts them that mourn in Zion." He will "give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness:" and then follows, "They shall be called trees of righteousness, the planting of the Lord that he might be glorified," Is. 61:2, 3.

2. Be much upon the mount of divine meditation; for here it is that the Spirit of the Lord breathes: "While I was musing the fire burned," says David, Ps. 39:3; 63:5, 6, "When I meditate on thee in the night-watches, my soul shall be satisfied as with marrow and fatness."

3. Cry mightily unto God for these influences, that he would pour down his Spirit from on high: for "if ye, being evil (says Christ), know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him?" Luke 11:13. Plead the promises of the new covenant; and, particularly, be much in pleading this absolute promise of the Spirit, Is. 44:3, "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed," &c. Ezek. 36:27, "I will put my Spirit within you, and cause you to walk in my statutes." But still remember, Sirs, that these promises are to be managed by the prayer of faith. We are to turn God's promise into prayers; for it is added, ver. 37, "For these things I will be inquired of by the house of Israel, to do it for them.

4. Make conscience of waiting on him in all the duties and ordinances of his appointment, particularly the preaching of the word. And beware of a legal frame of spirit in your attending upon these ordinances, as if thereby you could merit anything at God's hand, or as if God were obliged to you for what you do this way; for "we receive the Spirit (says the apostle), not by the works of the law, but by the hearing of faith." Gospel-ordinances are the usual chariots in which the Spirit rides, when he makes his entrance at first, or when he returns into the soul after absence.

5. Lastly, Study to have union with Christ, for it is upon them that are in Christ, that the Spirit of God and of glory rests: "He that is joined unto the Lord is one Spirit" with him. The oil of gladness that was poured upon the head of our exalted Aaron, it runs down upon the skirts of his garments, upon every member of his mystical body.

THE KING IS HELD IN THE GALLERIES

A Sermon, preached on Sabbath Evening, immediately after the celebration of the Lord's Supper, at Dunfermline, June 2, 1717.

Song of Sol. 7:5.—The King is held in the galleries.

OUR blessed Lord Jesus, who is represented under the notion of a Bridegroom in this book, from the 4th verse of the preceding chapter, he breaks out in the commendation of his spouse and bride, venting the love of his heart toward her in many warm and pathetic expressions; and his discourse is continued to the 10th verse of this chapter; where we find him running out in the commendation of his church in several particulars. He commends her from her spiritual birth and pedigree, calling her a prince's daughter, ver. 1. The saints of God are royally descended; by their second birth they are sprung of the Ancient of days; "born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Again, he commends her from the beauty of holiness shining in her walk and conversation: "How beautiful are thy feet with shoes, O prince's daughter!" Holiness is the attire of the bride of Christ; "she is arrayed in fine linen, clean and white, which is the righteousness of saints." But time will not allow me to explain the several particulars of her commedation. The words of my text they are an abrupt sentence; wherein he expresseth the wonderful complacency which he took in her society, and the overpowering influence that her faith, and his faithfulness, his love, and her loveliness, had to make him stay and abide in her company: "The King is held in the galleries." In which words we may notice these particulars:

1, Christ's character and office; he is a person of royal dignity, no less than a king, and the King by way of eminency. The church of God owns no other king but Christ; for it is he whom God the Father has set to rule upon the holy hill of Zion; and it is a manifest invasion of Christ's prerogative, for pope, prelate, or potentate, to usurp a sovereignty and headship over the church of Christ; an indignity which he will not suffer to pass without suitable resentment. He here owns himself to be the King of Zion, and will maintain the dignity of his crown against all that dare invade it. 2, In the words we have the place of converse between Christ and his blessed spouse and bride: it is in the galleries. It is the same word in the original which we have, Song 1:17, "The beams of our house are cedar, and our rafter, or galleries, of fir." Where, by galleries, in both places, according to the judicious Durham, we are to understand the ordinances of the gospel, in which Christ and his people do tryst and keep company one with another. Why gospel ordinances are thus designed, I may show more particularly afterwards. 3, We have the sweet constraint that this royal Bridegroom was under to tarry in the galleries with his spouse; he here owns that he was held, or bound, as the word signifies, in the galleries. Her faith and love laid him under a voluntary arrest to tarry with her; like the disciples going to Emmaus, Luke 24:29, she "constrained him to abide with her." An expression much like this we have, Song 3:4, after a weary night of desertion, and much tedious inquiry, she at length meets with her beloved, and thereupon she cries out, "I held him, and would not let him go."

OBSERVE, "That Christ, the blessed King of Zion, condescends sometimes to be held and detained by his people in the galleries of gospel ordinances. "The King is held in the galleries."

I. I will give some account of this royal King.

II. Of the galleries of the King.

III. Of this holding of the King in the galleries.

IV. Apply.

I. The first thing proposed is, to give some account of this royal King. But, alas! "Who can declare his generation?" All I shall do, is only, 1, To prove that he is a King; 2, That he is the King by way of eminency and excellency.

First, That he is a King, appears from these particulars:

1, From the Father's designation and ordination. From all eternity the Father designed and ordained this dignity for him as our Mediator: for I do not now speak of his natural and essential, but of his dispensatory or mediatory kingdom: "I have set my King upon my holy hill of Zion," Ps. 2:6; and 89:27, "I will make him my first-born, higher than the kings of the earth."

2, It appears from the prophecies that went of him before his actual manifestation in our nature. It was prophesied that the sceptre of Judah should terminate in him, Gen. 49:10; that he should succeed David, and sit upon his throne, Luke 1:32, 33, compared with Ps. 132:11, "The Lord shall give unto him the throne of his father David; and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end." Is. 9:6, and "the government shall be upon his shoulder."

3, It appears from the types and shadows that prefigured him. He was typified by Melchizedeck, who is called "the king of righteousness, and the king of peace." He was typified by David, and frequently called by the name of David in the psalms and prophets: Hos. 3:5, "The children of Israel shall return, and seek the Lord their God, and David their king." He was typified by Solomon, and by his name he is commonly called in this book of the Song.

4, It appears from the princely titles that are given him in Scripture. He is called "the Prince of Peace," "the King of Righteousness," and "the King of Kings, and Lord of Lords;" and it is God the Father's will, that "every one should confess, that Jesus Christ is the Lord."

5. It appears from the princely prerogatives and royalties that are assigned him by his Father. He has anointed him to be King with an incomparable oil, even "with the oil of gladness: I have found David my servant; with my holy oil have I anointed him," Ps. 89:20. He has installed him in the government with the solemnity of an open proclamation from heaven, by "the voice which came from the excellent glory, This is my beloved Son in whom I am well pleased; hear ye him," He has put a sceptre of righteousness, and a rod of iron in his hand, whereby he is enabled to defend his subjects, destroy his enemies, and "break them in pieces as a potter's vessel." He has given him ambassadors to negotiate the affairs of his kingdom: "He gave some apostles: and some prophets: and some evangelists: and some pastors and teachers: for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." He has given him vast territories, even "the heathen for his inheritance, and the uttermost ends of the earth for his possession: his dominion reaches from sea to sea, and from the river to the ends of the earth." It extends not only to the outward, but likewise to the inward man. He has a legislative authority, he can make and explain, and abrogate laws at his pleasure. And when his laws are broken, he has the power of acquitting or condemning committed to him: "For the Father judgeth no man; but hath committed all judgment unto the Son." Thus you see he is a King.

Secondly, As he is a King, so he is the King by way of eminency and excellency. And this will be abundantly clear, if we consider,

1. That he is the King eternal, 1 Tim. 1:17; "the everlasting Father," or, "the Father of eternity," Isa. 9:6. Other kings are but of yesterday, mere upstarts, and, like the gourd, their glory withers in a night. But here is a King that is from everlasting to everlasting, the true "Alpha and Omega, the beginning and the ending." Mic. 5:2. This "ruler in Israel, his goings forth were from of old, from everlasting." And his throne is so firmly established, that it shall stand through all periods of time, yea, through the endless years of eternity: Ps. 45:6. "Thy throne, O God, is for ever and ever."

2. He is called the King immortal, 1 Tim. 1:17. In the last chapter of the same epistle, "He only hath immortality." The potentates of the earth are but kings of clay; they and their thrones have their "foundations in the dust, and unto dust they shall return." Death, the king of terrors, has raised its trophies of victory over the most renowned potentates: they who made the world to tremble with their sword, have been at last vanquished by death. But here is a King that never dies. It is true, death did once, by his own consent, obtain a seeming victory over him; but that victory death itself was plagued, and the grave destroyed, Hos. 13:14. Yea, it was not possible that he should be held in the bonds of death: no, he vanquished death in his own territories, and returned carrying the spoil of his enemy along with him, making open proclamation of the victory which he had gained to all his friends for their encouragement: Rev. 1:18. "I am he that was dead; and behold, I am alive for evermore; and have the keys of hell and of death."

3. He is the King invisible. Some eastern princes were seldom seen of their subjects, to beget the greater reverence and estimation among their subjects. But this was only an affectation of grandeur. Christ, the King of Zion, he is indeed visible to the eye of faith by the saints militant, and visible to the eye of sense by the saints triumphant; however, the thousand thousandth part of his divine glory can never be seen or searched out by any created understanding; for "he dwells in the light which no man can approach unto, whom no man hath seen nor can see," 1 Tim. 6:16. He is an unseen and unknown Christ by the greatest part of the world, as to his worth and excellency. And as to his corporeal presence, he is invisible by us in this state of mortality: for the heaven must contain him, "until the times of restitution of all things;" and then indeed "every eye shall see him, and they also which pierced him."

4. He is the only blessed and happy King, 1 Tim. 6:15, "the blessed and only potentate." The crowns of other princes have their prickles, which make them to sit uneasy upon their heads; and the toil and trouble of government is sometimes so great, that the very beggar on the dunghill is happier in some respect than the king upon the throne. But Zion's King is in every respect happy and blessed. He is the darling of heaven and earth, the "delight of his Father, and the desire of all nations." His crown does not totter, his subjects do not rebel; he is happy in them, and they in him: "Men shall be blessed in him; and all nations shall call him blessed."

5. He is the absolute and universal King. His kingdom is universal in respect of all persons; the highest potentate, as well as the meanest beggar, are the subjects of his empire. This is his royal "name written on his vesture, and on his thigh, the King of kings, and Lord of lords," Rev. 19:16. Whenever he will, he casts the mighty out of their seats, and advances them of low degree; sets the beggar on the throne, and causeth the king to sit on the dunghill: "He cuts off the spirit of princes, and is terrible to the kings of the earth." Again, his government is universal in respect of all places. We read of several potentates who have grasped at the universal monarchy; but never any of them attained it, though indeed they extended their dominions far and wide. But here is a King whose empire reaches to heaven, earth, and hell. Again, it is universal in respect of all times: "He shall reign over the house of Jacob for ever, and of his kingdom there shall be no end."

I might tell you further, to illustrate the eminency of this King, that he is the King of glory, the almighty King, the King of saints, the King of nations. But from what has been said, we may see that he is a King of incomparable excellency, and what an honour it is to be with him, and to hold him in the galleries. But I go on to

II. The second thing proposed, which was to speak a little of the galleries wherein this royal King trysts and keeps company with his people. We read, Song 1:4, of the chambers of the King; and, chap. 2:4, of the King's banqueting house, or cellars of wine, into which the spouse had been brought: the same is called here the galleries of the King, viz., these ordinances in which the Lord Jesus reveals himself to his people in the house of their pilgrimage. Here I will only (1) Mention a few of these galleries; (2), Inquire why ordinances are compared to galleries.

First, I will only mention these few galleries.

1, There is the secret gallery of meditation, wherein David found the God's "loving-kindness to be better than life," and had his "soul satisfied as with marrow and fatness."

2, There is the gallery of prayer, wherein Jacob wrestled with the angel of the covenant, and, like a prince, prevailed for the blessing.

3, There is the gallery of reading of the scriptures, wherein the Ethiopian eunuch got such a discovery of the promised Messiah, as made him "go on his way rejoicing."

4, There is the gallery of Christian converse anent soul-matters; wherein the disciples going to Emmaus had such a meeting with Christ, as made "their hearts burn within them."

5, There is the gallery of preaching, or of hearing of the word preached; "by the foolishness of which God saveth them that believed." Here it was that Lydia's heart was opened. And,

6, The sacraments of the New Testament, Baptism and the Lord's Supper, are galleries wherein Zion's King displays his glory before his people. The last of these is, by way of eminency, called the communion; not only because therein the people of God have communion one with another, but because therein they have "fellowship with the Father, and with his Son Jesus Christ."

Secondly, As to the second thing here, Why are these ordinances compared to galleries? I answer,

1, Galleries are magnificent apartments of royal and stately buildings. So there is a divine magnificence in the ordinances of the gospel, when countenanced with the presence of the great Master of assemblies. It is true, they appear mean, and contemptible in the eyes of a profane world, who are strangers to the power of godliness; but the man "who has his senses spiritually exercised to discern good and evil," sees a divine greatness and magnificence in them, suitable to the state and royalty of "the Prince of the kings of the earth." And when the man is admitted to see the power and glory of God in them, he cannot but join issue with Jacob, saying, "This is none other but the house of God, and this is the gate of heaven," Gen. 28:17.

2, Galleries are lightsome and pleasant apartments. O how pleasant and lightsome are ordinances to a gracious soul! Let a child of God be where he will, he reckons it but "a dry and thirsty land, where no water is," if he be not admitted to the galleries of ordinances, Ps. 43:1, 2. See how the same holy man expresses his delight in ordinances, Ps. 84:1, "How amiable are thy tabernacles, O Lord of hosts!" I am sure this will be the language of every soul that has been in the galleries with the King this day.

3, Galleries are places of walk and converse, as is plain from Ezek. 41:15. When a king, or great man, designs to be familiar with his friend, he will take a turn with him in the galleries. So it is in gospel-ordinances that Christ doth walk and converse with his people. Here it is that he gives them audience, allows them to be free and familiar with him, draws by the vail, communicates the secrets of his covenant, and mysteries of his kingdom, which are hid from the wise and prudent of the world.

4, Galleries are places of public feasting and entertainment of friends. So it is in the mount of gospel ordinances that the Lord has provided for his people, "a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." Here it is that Christ says to his people, "Eat, O friends, drink, yea, drink abundantly, O beloved." Thus I have given you some account of the galleries of the King.

III. The third thing proposed was, to speak to the holding of the King in the galleries; which is what I had principally in view. And here I will shew what this holding of Christ supposes and implies, both on the believer's part and on Christ's part.

First, What does it suppose and imply on the believer's part?

1, It necessarily supposes a meeting with Christ in the galleries; for no person can hold that which they never had. You that never knew what it was to enjoy communion with Christ in his ordinances, this doctrine is a hidden mystery to you.

2, It supposes an high esteem of Christ, a love to, and liking of his company. We are at no pains to hold these whose company we care not for; but when we are pressing with a friend to stay with us, it says that we value his company. Sirs, there are various opinions about Christ among the hearers of the gospel. The profane world, they look upon him as a severe and tyrannical master, and therefore "they will not have this man to reign over them; they say unto the Almighty, Depart from us." Again, carnal, lukewarm professors "see no form nor comeliness in him, why he should be desired," and therefore they are ready to say with the daughters of Jerusalem, "What is thy beloved more than another beloved?" They cannot see any taking excellency in the King of Zion. But it is otherwise with the believer: the glory and beauty of Christ darkens all created excellency in his eye; his language is, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. He is the apple-tree among the trees of the wood; the standard-bearer among ten thousand."

3, On the believer's part, this holding of Christ supposes a fear of losing him, or of being deprived of his company. The soul that has met with Christ, is afraid of a parting. It is true, the believer has no ground to fear the loss of Christ's real and gracious presence; for the union between Christ and him is indissolvable; that promise can never fail, "I will never leave thee nor forsake thee." But as for his sensible and comfortable presence, they both may, and frequently do lose it; the child of light many times walks in darkness. Now, it is the loss of this presence of Christ that the soul fears, when it is concerned to hold or bind the King in the galleries. Neither is this a fear of despondency, but a fear of activity and diligence.

4, It supposes a seeming willingness in Christ to withdraw from his people after their sweetest enjoyments. Many times Christ's carriage in his dispensations towards his people seems to have a language much like that to Jacob, when he said to him, "Let me go;" or like his carriage towards the two disciples going to Emmaus, he made as if he would leave their company, and go on in his way. And his carriage seems to have this language, especially when he challenges them for bad entertainment they have formerly given him, when he lets loose the tempter to buffet them after signal manifestation, or when he trysts them with sharp troubles and afflictions. In all these cases he seems as it were to be turning about the face of his throne from them.

5, It implies a holy solicitude, and earnest desire of soul, to have his presence continued. When Christ is hiding, there is nothing the believer desires more than his return: "O that I knew where I might find him!" And when they have found him, there is nothing they desire more than to keep his company, or that he would not be any more to them as a stranger, or wayfaring man. "O!" says the soul, when it gets a meeting with the Lord Jesus, "A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts," Song 1:13. As if she had said, "If he will stay with me, I will deny him nothing I can afford; I will entertain him with the highest evidences of cordial affection."

6, It implies an ardent breathing of soul after more and more nearness to Christ, and further discoveries of him. There is not such a high discovery of Christ attainable in this life, but there is aye a step beyond it. The believer would always have more of Christ, Song, 2:5. The spouse there is brought into the banqueting-house, and allowed to feast and feed liberally upon the Redeemer's love, and to sit down under his displayed banner; and yet at that very instant she cries out, "Stay me with flagons, comfort me with apples, for I am sick of love." As if she had said, "Let me lie down among these comforts; let me roll myself perpetually among the blessed apples of the tree of life." They who have got so much of Christ as to be staled of his company, they never knew what his presence was.

7, It implies a firm resolution not to part with his company. "I held him (says the spouse), and would not let him go," Song 3:4. The like we see in Jacob, "I will not let thee go, except thou bless me;" that is, I am resolved, that thou and I shall not part, cost what it will.

8, It implies a cleaving or adhering to Christ with the whole strength and vigour of the soul.

QUEST. How or wherein does the soul put forth its strength in cleaving to Christ? I answer, it does it by these three especially,

1st, By the lively exercise of faith. Hence faith is called an apprehending of Christ, and a cleaving to him, as Barnabas exhorts the Christians at Antioch to "cleave unto the Lord with full purpose of heart." The poor soul says to Christ in this case, as Ruth did to Naomi, "Intreat me not to leave thee, or to return from following after thee: for whether thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God." An instance of this cleaving to Christ we have in the Canaanitish woman; she, as it were, clasps about him, and will by no means quit her hold, notwithstanding all repulses.

2dly, The soul binds or holds Christ in the galleries by sincere and ardent love. Love is a very uniting affection; by this one soul cleaves to another. As Shechem's soul did cleave to Dinah, and Jonathan's to David, so by love the soul cleaves to Christ; and this is a cord that cannot be easily broken, Song 8:7, "Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned." See for this also, Rom. 8:35, "Who shall separate us from the love of Christ?" &c.

3dly, The soul cleaves to Christ by fervent and ardent prayer. Jacob held the Angel of the covenant, and would not let him go. Hos. 12:3, 4, "By his strength he had power with God: yea, he had power over the angel, and prevailed: for he wept and made supplication unto him. The effectual fervent prayer of the righteous man" has a strange prevalence with Christ; it offers a holy kind of violence to him; and so binds him in the galleries that he cannot depart. Thus you see what it implies on the believer's part.

Secondly, What does it imply on Christ's part, The King is held in the galleries?

1, It implies amazing grace and condescendency toward the work of his own hands: "He humbles himself, even when he beholds the things that are in heaven;" much more when he bows the heavens, and walks with his people in the galleries of ordinances; and yet more when he is held by them in the galleries. This is such strange condescension, that Solomon, the greatest of kings, and the wisest of men, he wondered at it, and wise men do not wonder at trifles: "Will God (saith he) in very deed dwell with men on the earth?"

2, It implies Christ's great delight in the society of his people. He loves to be among them: where two or three of them are met in his name, he will be in the midst of them: "He rejoiced (from all eternity) in the habitable part of the earth, and his delights were with the sons of men," Prov. 8:31.

3, It implies, that there are certain cords which have a constraining power to stay him in his people's company: and sure they must be strong cords indeed wherewith Omnipotency is bound. I mention two or three.

1st, He is bound by the cord of his own faithfulness, which he has laid in pawn in the promise. He has promised, "I will never leave thee nor forsake thee;" and he will not deny his word, "his covenant he will not break." This was the prevailing argument wherewith Moses detained him in the camp of Israel, when he was threatening utterly to consume that wicked people, Exod. 32:10, 13, "Let me alone (saith the Lord to Moses), that I may consume them. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven." He binds him with his own covenant, ratified with the solemnity of an oath.

2dly, He is bound in the galleries by the cord of his own love. As a compassionate mother cannot leave her child, when it cleaveth to her, and clasps about her: so Christ's compassionate heart will not let him leave his people; his love to them surpasses the love of the most compassionate mother or tender-hearted parent: "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold. I have graven thee upon the palms of my hands, thy walls are continually before me," Is. 49:15, 16.

3dly, He is bound to them by the bond of marriage: "Thy Maker is thine husband, the Lord of hosts is his name: he has betrothed them to himself in righteousness, judgment, loving-kindness, and mercies; and he rejoiceth over them, as the bridegroom rejoiceth over the bride;" and because of this he will not, he cannot leave them.

IV. The fourth thing was, the application of the doctrine: and the first use is of information. Is it so that Zion's King is sometimes held in the galleries of gospel-ordinances? Then,

1, See hence the happiness and dignity of the saints of God beyond the rest of the world. We reckon that person highly honoured, who is admitted to the King's presence-chamber, and to walk with him in his galleries. "This honour have all the saints," either in a greater or lesser degree: "Truly our fellowship is with the Father, and with his Son Jesus Christ." And therefore I may infer, that they are the excellent ones in the earth, and more excellent than their neighbour. Since thou wast precious in my sight, thou hast been honourable."

2. See hence why the saints put such a value and estimate on gospel ordinances. David everywhere declares his esteem of them; "I have loved the habitation of thy house, and the place where thine honour dwelleth. He would rather be a door-keeper in the house of his God, than dwell in the tents of sin." Why, what is the matter? The plain matter is this, they are the galleries where Zion's King doth walk, and manifest his glory unto his subjects; Ps. 27:4, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord." I pass other uses, and go on to a

Second use of this doctrine, and that is by way of trial and examination. My friends, you have been in the galleries of the King of Zion; but that is not enough: and therefore let me ask, have you been in the galleries with the King? and have you been holding the King in the galleries? There are many poor ignorant creatures, who, if they get a token, and win to a communion-table, think all is right and clear between God and them; like the whore, Prov. 7:14, "Peace-offerings are with me; this day have I paid my vows." But, O, Sirs, remember folk may win in to the outer galleries of ordinances and never win in to the inner gallery of communion with the Lord Jesus. For your trial as to this matter, I shall only propose a few questions to you.

Question I. What did you hear in the galleries? what said the King unto you? For, as I told you, the galleries of ordinances are the place of audience, where the King of Zion converses with his people. And readily, if he hath spoken with you, you will remember what he said; for he "speaks as never man spake, he has the tongue of the learned, and his words are as goads, and as nails fastened in a sure place." The spouse, we find, she had been in the chamber of presence, and in the banqueting-house; she tells that the King spake with her, and she remembers what he said, Song 2:10, "My beloved spake, and said unto me, rise up my love, my fair one, and come away." So then, did the King speak with you in the galleries? did he speak a word of conviction, or a word of comfort, a word of peace, or a word of consolation? or whatever it be. Ques. How shall I know that it was his voice, and not the voice of a stranger? Answ. The sheep of Christ, they have a natural instinct whereby they know his voice; it has a different sound from the voice of a stranger; and if you be the sheep of Christ, you will know it better than I can tell you it by words. When he speaks he makes the heart to burn; and you will be ready to say with the disciples, "Did not our hearts burn within us, while he talked with us" in the galleries? His words have kindled a flame of love that many waters cannot quench; a flame of zeal for his glory; a flame of holy joy, so that you will be ready to say with David, "God hath spoken in his holiness, I will rejoice." When he speaks, he makes the soul to speak, whose lips were formerly closed; for his voice "makes the lips of those that are asleep, to speak." If he has said, "Seek ye my face;" your souls have echoed, "Thy face, Lord, will I seek." If he has said "Come;" thy soul has answered, "Behold, I come unto thee, for thou art the Lord my God." If he has spoken peace to you this day in the galleries, you will be concerned not to return again unto folly: you have been made to say with Ephraim, "What have I to do any more with idols?"

Quest. 2. I ask, What did you see in the galleries? Many sights are to be seen in the galleries of ordinances, and particularly in that of the Lord's Supper. Here the Lamb of God is to be seen, "which taketh away the sin of the world;" and in a crucified Christ, who is evidently set forth in that ordinance, all the divine attributes and prefections shine with a greater lustre, than in the large volume of the creation. Here we might see the seemingly different claims of mercy and justice, with respect unto fallen man, sweetly reconciled; the healing overture is, that the surety shall die in the room of the sinner; and thus justice shall be satisfied, and mercy for ever magnified. Here you might see the holiness and equity of God's nature sparkling in flames of wrath against him who was made sin for you; the sword awakened, even against the man that is God's fellow, wounds and bruises him for your iniquities. There you might see the power of God spoiling principalities and powers, shaking the foundation of the devil's kingdom, and laying the foundation of a happy eternity for an elect world, in the death and blood of the eternal Son. In this ordinance you might have seen him writing his love in characters of blood; love which hath neither brim, bottom, nor boundaries. Here he was to be seen as the "Amen, the faithful and true witness," girt with the golden girdle of faithfulness, sealing the covenant, and confirming it with many. Now, I say, have you seen any thing of this? Are you saying, "We beheld his glory, the glory as of the only begotten of the Father? Did any of these divine rays of Zion's King break forth upon your soul? If so, then I am sure it has had something of a transforming efficacy with it; according to what we have, 2 Cor. 3:18, "All we with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." Jacob's cattle, you know, by the very working of fancy in the conception, by beholding the pilled rods, brought forth their young speckled and spotted. Now, if fancy could work such a resemblance, what must the eye of faith do, when it beholds the glory of God in the face of Christ, who is "the express image of his person?" John 1:14–16, "The word was made flesh, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. And of his fulness have all we received, and grace for grace." It is remarkable, that by beholding his glory, we receive grace for grace. As the wax receives letter for letter from the seal, or as the child receives limb for limb from the parent; so, by beholding Christ, we receive grace for grace from him: so as there is never a grace in Christ, when it is seen by faith, but it works something of a paralleled grace on the soul. So then, try yourselves by this, and you may know whether you have been indeed in the galleries with the King.

Quest. 3, I ask, What have you tasted in the galleries? for, as you heard, galleries are for feasting and entertainment of friends. Now, did the King say to you, or is he yet saying it, "Eat, O friends, drink, yea, drink abundantly, O beloved?" Did he make you to eat of the fatness of his house, and to drink of the rivers of his pleasures? "If so be ye have tasted that the Lord is gracious," then I am sure you will, "as new-born babes, desire and thirst after the sincere milk of the word:" you will be saying, "Stay me with flagons, comfort me with apples;" let me have more and more of this delicious fare. If you have been feasted with the King in the galleries, the world, and all the pleasures of it, will be as nothing in your eye, in comparison of Christ and the intimations of his love. O, says David, when his soul was satisfied as with marrow and fatness, "Thy loving kindness is better than life," and all the comforts of life; they are but dung and loss when laid in the balance with him. If you have been feasting in the galleries, you will be desirous that others may share of the meal you have gotten; and, with David, be ready to say, "O taste and see that God is good." You will proclaim the praises of his goodness, as you have occasion, to them that fear him: "Come and hear, all ye that fear God, and I will declare what he hath done for my soul." And readily it will be the desire of your soul to abide in his presence, and to dwell, as it were, in the galleries of ordinances. O "it is good for us to be here! let us build tabernacles here," said Peter, on the mount of transfiguration. That will be the language of thy soul, Ps. 27:4, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." So much for an use of trial.

Use third may be in a short word directed to two or three sorts of persons. 1. To you who know nothing of this doctrine, never met with the King in the galleries. 2. To you who have had a comfortable meeting with him. 3. To these who perhaps are complaining, "I sought him, but I found him not."

First, To you who never yet knew what it was to have a meeting with Zion's King in the galleries of gospel-ordinances; and perhaps, Gallio like, you care for none of these things. To you I shall only say,

1, Your condition is truly sad and lamentable, beyond expression or imagination. You are "aliens to Israel's commonwealth, strangers to the covenant of promise, without God, without Christ, and without hope in the world. You are in the gall of bitterness, and in the bond of iniquity;" under the curse of God, and condemnation of the law, and absolute power of Satan, who rules in the children of disobedience. You are lying within the sea-mark of God's wrath: and if you die in this condition, you will drink the dregs of the cup of his indignation through all eternity.

2, If you have in this case adventured to the galleries of a communion-table, you have run a very dreadful risk. You have adventured to the King's presence without his warrant, and without the wedding-garment of imputed righteousness, or of inherent holiness; and therefore have run the risk of being bound, hand and foot, and cast into outer darkness: you have been "eating and drinking judgment" to your own souls, and are "guilty of the body and blood of the Lord." And therefore,

3, For the Lord's sake, let me beseech you to repent of your wickedness. Flee out of your lost and miserable condition, flee to the horns of the altar. We declare to you, that there is yet hope in Israel concerning you. "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon," Isa. 55:7.

Secondly, A second sort of persons are these who have this day had a meeting with Zion's King in the galleries of ordinances. I shall only offer a word of exhortation to you, and of advice.

1, A word of exhortation. Have you met with the King in the galleries? O then be exhorted to hold him, and bind him in the galleries; take him with you from the more open and solemn galleries of public ordinances, unto the more private and secret galleries of prayer, meditation, conference, and the like: follow the spouse's practice when she found him; "she held him, and would not let him go, until she had brought him into her mother's house, and into the chamber of her that conceived her." To engage you to hold him, take these motives.

MOT. 1, Consider his invaluable worth and excellency: the tongues of angels, let be of men, do but falter and stammer when they speak of him. His worth is best known by the character he gives of himself in his word. View him absolutely in himself; he is "the only begotten of the Father, the mighty God, the Prince of peace." View him comparatively; he is "fairer than the children of men, as the apple-tree among the trees of the wood; the standard-bearer among ten thousand." View him relatively; he is thy Head, thy Husband, thy Friend, thy Father, thy elder Brother, thy Surety, Shepherd, and Redeemer; and, in a word, he is all and in all. And should not this make you to hold him?

MOT. 2, Consider, that thy happiness, believer, lies in the enjoyment of him. What is it, do ye think, Sirs, that constitutes the happiness of heaven through eternity? It is Christ's presence, a Mediator, the King of Zion, manifesting his heart-charming beauty unto saints and angels through eternity. And what is it that raises the poor soul to the very suburbs of glory while in the wilderness? It is Christ manifesting himself in a sensible way to the soul: O this, this is it that fills the soul with "joy unspeakable, and full of glory!" The advantages that do attend his presence with the soul are great and glorious. A cabinet of counsel attends his presence: he brings light with him; and no wonder, for he is "the Sun of righteousness:" the vail and face of the covering is rent when Christ comes, and darkness is turned into light. His presence has a mighty influence upon the believer's work in the wilderness; the believer then "rides upon the high places of Jacob;" he runs swiftly "like the chariots of Amminadib." His presence inspires with courage and strength; it makes "the feeble soul as David, and David as the angel of God; it gives power to the faint, and increases strength to them that have no might." The soldier fights with courage when his captain is at hand. The poor believer is not afraid to encounter the king of terrors himself, when he is holding Christ in the arms of faith: Ps. 23:4, "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me." So let this encourage you to hold him.

MOT. 3, Consider at what a dear rate this privilege was purchased for thee. Before Christ could pay thy soul a visit in the galleries, he behoved to swim a river and ocean of blood, to tread the wine-press of his Father's wrath. Justice had rolled insuperable mountains in his way, and these mountains he must pass, and make as a plain, before he could shew himself in the galleries to thy soul. Does not this oblige you to entertain him, and give him welcome when come?

MOT. 4, If you quite your hold of him, and suffer him to depart, it may cost you very dear before you get another meeting with him. It is true, "his kindness shall never depart from thee, the covenant of his peace shall never be removed." His gracious presence can never be lost; but his quickening, comforting, strengthening, and upholding presence may be lost: and even this may be of very dreadful consequence. As his presence is a heaven upon earth, so sometimes a hell upon earth follows his absence. Job, through his hiding, is made to "go mourning without the sun;" yea, to such a pass is he brought, through the frowns of God's countenance, that he is made to cry, "The arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me." And see what a pass Heman is brought to under desertion, Ps. 88:6, 7, "Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me; and thou hast afflicted me with all thy waves." And again, ver. 15, "While I suffer thy terrors I am distracted." Let all these considerations, and many others I might name, quicken your diligence in holding the King in the galleries.

2, I come to offer you a few advices, in order to your holding the King in the galleries, and maintaining his presence with you.

1st, See that you keep his lodging clean, and beware of every thing that may provoke him to withdraw. This was the practice of the spouse after she had obtained a meeting with Christ, Song 3:5, "I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please." Particularly, there are two or three evils that you would carefully guard against. Beware of security. If you were paying a visit to your relation, you would think him tired of your company, if he would fall asleep beside you. Has Christ paid a visit to thy soul, and wilt thou fall asleep in his very presence and company? This is very provoking to the Lord Jesus. Song 5:3, the spouse there entertains Christ's visit with sloth; "I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?" But what comes of it? Christ withdrew, ver. 6, "I opened to my beloved, but my beloved had withdrawn himself, and was gone: I sought him, but I could not find him; I called him, but he gave me no answer." Beware of turning proud of your attainments. Pride of gifts, pride of grace, pride of attainments, is what Christ cannot away with: he "gives grace to the humble, but he resisteth the proud, and beholdeth them afar off." Beware of worldly-mindedness, or suffering your hearts to go out immoderately after the things of time; for this is displeasing to the Lord, and intercepts the light of his countenance: Isa. 57:17, "For the iniquity of his covetousness was I wroth, and smote him: I hid me and was wroth. The friendship of this world is enmity with God." Beware of unbelief, the root of all other evils, and particularly the root and source of distance and estrangement between Christ and the soul; for "an evil heart of unbelief causes to depart from the living God." In a word, keep a strict watch and guard against every thing that may defile the lodging of Christ in thy soul. Under the law, God appointed porters to keep watch at the doors of the temple, that nothing might enter in to defile that house which was the dwelling place of his name. Thy soul and body is the temple wherein Christ dwells by his holy Spirit: and therefore guard against every thing that may defile it, and provoke him to depart; for "if any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are," 1 Cor. 3:17.

2dly, If you would hold the King in the galleries, it is necessary that grace be kept in a lively exercise; for these are the spikenard and spices that send forth a pleasant smell in his nostrils. Let faith be kept in exercise; let this eye be continually on him: he is exceedingly taken with the looks of faith: Song 4:9, "Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck." Keep the fire of love burning upon the altar of thy heart; for Christ loves to dwell in a warm heart: 1 John 4:16, "He that dwelleth in love dwelleth in God, and God in him." Maintain a holy and evangelical tenderness and melting of heart for sin; for "the Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit." And let hope be kept up in opposition to a sinking despondency. Christ does not love to see his friends drooping in his company: No, no; "he takes pleasure in them that fear him, in those that hope in his mercy.

3dly, If you would have Christ staying with you in the galleries, you must put much work in his hand; for Christ does not love to stay where he gets no employment. Hast thou any strong corruption to be subdued? Tell him of it; for this is one part of his work, to subdue the iniquities of his people. Hast thou no sin to be pardoned, the guilt whereof has many times stared thee in the face? Tell him of it; for "his name is Jesus, because he saves his people from their sins." Hast thou no want to be supplied? Tell him of it; for there is all fulness in him, fulness of merit and Spirit, fulness of grace and truth: he has a liberal heart, and he devises liberal things. Hast thou no doubts or difficulties to be resolved? Tell him your doubts; for he is "an Interpreter among a thousand." Employ him not only for yourselves, but for others, Employ him for your mother-church; intreat him to come into your mother's house, and to the chambers of her that conceived you; that he would break these heavy yokes that are wreathed about her neck at this day; that he may build up the walls of his Jerusalem, make her a peaceable habitation, and the praise of the whole earth; that he may take the foxes, the little foxes that spoil the vines, I mean, such teachers and preachers as are troubling the peace of the church, and obstructing the progress of the gospel, with their new-fangled opinions. But I must not insist.

Thirdly, A third sort of persons I proposed to speak to, were these who are perhaps complaining, that they have been attending in the galleries of ordinances, and particularly at a communiontable; yet they cannot say, dare not say, that they were privileged to see the King's face. Alas! may some poor soul be saying, I thought to have got a meeting with Zion's King, but hitherto I have missed my errand: "The Comforter that should relieve my, soul is far from me; and I, whether shall I go?" Ans. I shall only suggest a word of encouragement and advice unto such of the Lord's people as may be in this case.

1, A word of encouragement.

1st, Then, do not think thy case unprecedented. Poor soul, what thinkest thou of David, Asaph, Heman, yea, of Christ himself?

2dly, Although Zion's King may hide himself for a little, yet he will not always hide, "lest the spirit should fail before him;" Ps. 30:4, 5, "Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness. For his anger endureth but a moment: in his favour is life; weeping may endure for a night, but joy cometh in the morning." Is. 54:7, 8, "for a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer."

3dly, Perhaps the King has been in the galleries with thy soul, when yet thou wast not aware that it was he. He was with Jacob at Bethel, and he wist it not; he was with the disciples going to Emmaus, and yet they mistook him. Quest. How shall I know whether the King has been in the galleries with my soul? For answer.

(1) Art thou mourning and sorrowing over thy apprehended loss? Does it grieve thee at the very heart to think, that thou shouldst be at Jerusalem, and not see the King's face; at the King's table, and not have the King's company? If this be real matter of exercise to thee, thou dost not want his gracious presence though thou art not aware; for "he is ever nigh unto them that are of a broken heart." Christ is at Mary's hand when she is drowned in tears for the want of his company, and saying, "They have taken away my Lord, and I know not where they have laid him."

(2) Hast thou got a further discovery of thine own emptiness, poverty, and nakedness? and is thy soul abased and laid in the dust on this account? This says Christ has been present; for he comes in a work of humiliation, as well as in a work of consolation. Perhaps the devil is condemning, the law is condemning, conscience is condemning thee, and thou art condemning thyself as fast as any: be not discouraged, Christ is not far away; Ps. 109:31, "He stands at the right-hand of the poor, to save him from those that condemn his soul."

(3) Art thou justifying the Lord, and laying the blame of thy punishment upon thyself, as David, Ps. 22:1, 2, 3, "My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? O my God, I cry in the day-time, but thou hearest me not? and in the night-season, and am not silent. But thou art holy, O thou that inhabitest the praises of Israel."

(4) Is thy hunger and thirst after Christ increased by thy apprehended want of his gracious presence? This says that he has been really present, for his blessing is upon thee: Matt. 5:6, "Blessed are they which do hunger and thirst after righteousness." And know for thy comfort, that "he satisfieth the longing soul, and filleth the hungry soul with good things."

(5) Art thou resolved to wait on him and keep his way, although he hide his face and withdraw his sensible presence? Christ has not been altogether a stranger; no, "he is good unto them that wait for him, to the soul that seeketh him; and is really nigh unto all that call upon him in truth."

2, A word of advice, and only in so many words.

1st, Give not way to despondency; argue against it, as David, Ps. 42:5, "Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God, for I shall yet praise him for the help of his countenance."

2dly, See that you justify God, and beware of charging him foolishly. See what was David's practice (and herein he was a type of Christ himself), Ps. 22. He is under hidings, ver. 1, "My God, my God, why hast thou forsaken me," &c. What follows? ver. 3, "But thou art holy, O thou that inhabitest the praises of Israel."

3dly, Trust in a hiding God, as Job did, "Though he slay me, yet will I trust in him," Job 13:15. This the Lord calls his people to under darkness, Is. 50:10, "Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God."

4thly, and lastly, Wait on him in the galleries of ordinances, hang about the posts of his door. And when you do not find him in public, seek him in private, and in the retired galleries of secret prayer, meditation, and conference: and go a little further, like the spouse, above and beyond all duties and ordinances, to himself: "He is good unto them that wait for him, to the soul that seeketh him. They that wait upon the Lord shall renew their strength: they shall mount up with wings as eagles, they shall run and not be weary, and they shall walk and not faint." The spouse did so, and at length she found him whom her soul loved, Song 3:4, "It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go." The Lord bless his word.

THE GROANS OF BELIEVERS UNDER THEIR BURDENS

A Sermon, preached in the Tolbooth Church of Edinburgh, on a Fast-day preceding the celebration of the Lord's Supper, October 27, 1720.

Ps. 38:9,—"Lord, all my desire is before thee: and my groaning is not hid from thee.

Rom. 8:26,—"The Spirit helpeth our infirmities: and maketh intercession for us with groanings which cannot be uttered.

2 Cor. 5:4,—"We that are in this tabernacle do groan, being burdened.

IN the first verse of this chapter, the apostle gives a reason why he, and others of the saints in his day, did endure persecution for the cause of Christ, with such an unshaken constancy and holy magnanimity; he tells us that they had the prospect of better things, the solid and well-grounded hope of a happy immortality to follow upon the dissolution of this clay-tabernacle of the body. Ye need not wonder, would he say, though we cheerfully and willingly undergo the sharpest trials for religion: "for we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." When the poor believer can say with David, "I shall dwell in the house of the Lord for ever," he will be ready to join issue with the same holy man, "Though I walk through the valley of the shadow of death, I will fear no evil." Yea, so far is the apostle from being damped or discouraged at the thoughts of death, that he rather invites it to do its office, by striking down the clay-tabernacle, that his soul may be at liberty to ascend to these mansions of glory, that his blessed friend and elder brother hath prepared for him above: ver. 2, "In this we groan earnestly, desiring to be clothed upon with our house which is from heaven." He knew very well, that when he should be stript of his mortal body, he should not be found naked, as it is ver. 3, but clothed with a robe of glory and immortality. And in the verse read, he gives a reason why he was so desirous to change his quarters; and it is drawn from the uneasiness and inconveniency of his present lodging, while cooped up in this clay-tabernacle: "We that are in this tabernacle (says he) do groan, being burdened."

In which words we may briefly notice, 1, The believer's present lodging or habitation; he is in a tabernacle. 2, His melancholy disposition; he is groaning. 3, The cause or reasons of his groans; being burdened.

1, I say, we have an account of the believer's present lodging or habitation; he is in this tabernacle. By the tabernacle here we are to understand the body; so called, because it is a weak, moveable sort of habitation; (as we may hear more fully afterwards). The indweller of this lodging is the noble soul, which is said to be in this tabernacle, while it is in an embodied state. So that the meaning is, "We that are in this tabernacle," that is, we that are living in the body.

2, We have the melancholy disposition of the poor believer while in this lodging; he groans. The word in the original, ςεναζω, rendered, to groan, we find it taken in a threefold sense in scripture. 1st, It is an expression of grief. Heb. 13:17, "Obey them that have the rule over you, that they may give their account of you, not with grief;" or, as it may be rendered, not with groans. It is the same word that is here used. There is nothing more ordinary, when a person is weighted and pressed in spirit, than to give vent to the heart in sobs and groans. And thus stands the case with the Lord's people many times, while in the tabernacle of the body. 2dly, It is sometimes an expression of displeasure, James 5:9, "Grudge not one against another." It is the same word that is here rendered to groan. And so it imports, that the believer is dissatisfied with, or disaffected to his present quarters; he does not like it, in comparison of the better habitation that he has in view. 3dly, It is sometimes taken as an expression of ardent, passionate, and earnest desire. Thus the word is taken in the 2d verse of this chapter, "In this we groan earnestly, desiring to be clothed upon with our house which is from heaven." I shall not exclude any of these senses from the apostle's scope in these words.

3, In the words we have the cause or reason of the believer's groans; being burdened. Many a weary weight and heavy load has the believer hanging about him, while passing through this valley of Baca, which make him to go many times with a boweddown back. What these weights and burdens are, ye may hear more fully afterwards.

The observation I offer from the words is this.

DOCT. "That believers are many times burdened, even unto groaning, while in the clay-tabernacle of the body," "We that are in this tabernacle do groan, being burdened."

The method I shall observe, in handling this doctrine, is, to give you some account

I. Of the believer's present lodging; he is in a tabernacle.

II. Of the believer's burdens in this tabernacle.

III. Of his groans under these burdens.

IV. Conclude with some improvements of the whole.

I. The first thing is to give you some account of the believer's present lodging while in the body. And there are these two or three things that I remark about it, which I find in the test and context.

1. Then, I find it is called a house in the first verse of this chapter. And it is fitly so called, because of its rare and curious structure and workmanship. Ps. 139:14, 15, "I will praise thee, for I am fearfully and wonderfully made; marvellous are thy works, and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret; and curiously wrought in the lowest parts of the earth." The body of man is a wonderful piece of architecture, and the skill and wisdom of the great Creator is wonderfully discovered therein. It is set up, as it were, by line and rule, in such exact orders, that the most curious piles and edifices in the world are but a chaos or mass of confusion, when compared therewith. Take a clod of dust, and compare it with the flesh of man, unless we were instructed of it before-hand, we would not imagine it to be one and the same matter, considering the beauty and excellency of the one above the other; which evidently proclaims the being, power, and wisdom of the great Creator, who made us, and not we ourselves, and who can sublimate matter above its first original.

2, I remark concerning the believer's present lodging, that however curious its structure be, yet it is but a house of earth; therefore called in the first verse, "an earthly house." And it is so, especially in a threefold respect.

1st, In respect of its original; it is made of earth. It is true, all the elements meet in the body of man, fire, earth, water, and air; but earth is the predominant. And therefore, from thence he is said to have his rise: Job. 4:19. "He dwells in houses of clay, and his foundation is in the dust," Whatever be the beauty, strength, structure, or high pedigree of men; yet as to their bodies, they claim no higher extract than the dust of the earth.

2dly, It is a house of clay, in respect of the means that support it; it stands upon pillars of dust; for the corn, wine, and oil, wherewith the body of man is maintained, do all spring out of the earth. Hos. 2:21, 22, God is said to bear the heavens, the heavens to bear the earth, the earth to bear the corn, wine, and oil, and these to bear Jezrcel. And if these props be withdrawn, how soon will the clay-tabernacle fall to the ground, and return to its original?

3dly, It is a house of earth in respect of its end; it returns thither at its dissolution. Accordingly see that of God to Adam, Gen. 3:19, "Dust thou art, and unto dust shalt thou return." Perhaps there may be some allusion unto these three in that passionate exclamation of the Prophet Jeremiah to the rebellious Jews, Jer. 22:29, "O earth, earth, earth, hear the word of the Lord!" They were earth in their original, they were earth as to their support, and they would return unto earth in the end.

3, I remark concerning the believer's present lodging, that it is but at best a tabernacle. So it is called, ver. 1, "If our earthly house of this tabernacle were dissolved;" and again here, "We that are in this tabernacle do groan, being burdened." Now, a tabernacle or a tent is a movable or portable kind of habitation, and is peculiar especially to two sorts of men. 1, Unto travellers or wayfaring men. 2, To soldiers or warfaring men.

1st, I say, Tabernacles or tents, they are peculiar to strangers or wayfaring men. Strangers, especially in the eastern countries, they used to carry these portable houses about with them, because of the inconveniencies which they were exposed to. Hence, Heb. 11:9, it is said of Abraham, that, "by faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise." They dwelt in tabernacles, because they had no present inheritance; they were but strangers and passengers in the country. To this the apostle probably alludes here. And so this intimates to us, that the saints of God, while in the body, they are pilgrims and strangers, not as yet arrived at their own country: "I am a stranger in the earth," says the psalmist, Ps. 119:19; and it is said of the scripture-worthies, Heb. 11:13, that they "confessed that they were strangers and pilgrims on the earth; they desired a better country, that is, an heavenly." O believer, thou art not a residenter, but only a passenger through this valley of Baca; and therefore study a disposition of soul suitable to thy present condition.

2dly, Tabernacles, as they were used by strangers and wayfaring men, so by soldiers and warfaring men, who are obliged frequently to flit their camps from one place to another. Believers, while they are in the tabernacle of the body, must act the part of soldiers, fight their way to the promised land, through the very armies of hell. "We wrestle not (says the apostle) against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places," Eph. 6:12. And therefore, as the apostle exhorts, it concerns us to "put on the whole armour of God, the shield of faith, the helmet of salvation, the breastplate of righteousness, the girdle of truth;" and to be frequently accustoming ourselves to a holy dexterity in wielding and managing "the sword of the Spirit, which is the word of God," that so we may be able to make a courageous stand in the day of battle, and at last come off the field in a victorious manner, when Christ, the Captain of salvation, shall sound the retreat at death. Thus the believer's lodging in a tabernacle, shows him to be both a traveller and a soldier.

4. Another thing that I remark concerning the believer's lodging, is, that it is but a tottering and crazy house, that is shortly to be taken down; for, says the apostle, ver. 1, "The earthly house of this tabernacle is to be dissolved." "What man is he (says the Psalmist) that liveth, and shall not see death? shall he deliver his soul from the hand of the grave?" Ps. 89:48. This king of terrors has erected his trophies of victory over all that ever sprung of Adam. The greatest Cæsars and Alexanders who made the world to tremble with their sword, were all forced at last to yield themselves captives unto this grim messenger of the Lord of hosts. There is no discharge of this warfare; the tabernacle of the body must dissolve. However, it may be ground of encouragement to the believer, that death is not a destruction or annihilation: no, as the apostle tells, it is only a dissolving, or taking down of the tent or tabernacle; for God designs to set up this tabernacle again at the resurrection, more glorious than ever. It was the faith of this that comforted and encouraged Job under his affliction, Job 19:25, 26, "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth. And though after my skin worms destroy this body, and though my reins be consumed within me (says he), yet in my flesh shall I see God." So much for the first thing in the method.

II. The second thing proposed was, to speak a little of the believer's burdens while in this tabernacle. This earthly house, it lies under many servitudes, and the believer (as one says) pays a dear mail or rent for his quarters. For,

1, The clay-tabernacle itself is many times a very heavy burden to him. The crazy cottage of the body is liable to innumerable pains and distempers, which makes it lie like a dead weight upon the soul, whereby its vivacity and activity is exceedingly marred. When the poor soul would mount up, as upon eagle's wings, the body will not bear part with it. So that the believer feels the truth of Christ's apology verified in his sad experience, "The spirit is willing, but the flesh is weak."

2, Not only is he burdened with a burden of clay, but also with a burden of sin; I mean indwelling corruption, the secret atheism, enmity, unbelief, ignorance, pride, hypocrisy, and other abominations of his heart. O but this be a heavy burden, which many times is like to dispirit the poor believer, and press him through the very ground. David, though a man according to God's own heart, yet cries out under this burden, "Who can understand his errors? cleanse thou me from secret faults," Ps. 19:12. And the apostle Paul never complained so much of any burden as of this, Rom. 7:24, "O wretched man that I am, who shall deliver me from the body of this death!" To be rid of this burden, the poor believer many times would be content that this clay-tabernacle were broken into shivers.

3, He is burdened many times with a sense of much actual guilt, which he has contracted through the untenderness of his way and walk. Conscience, that deputy of the Lord of Hosts (being supported by the authority of the law), frequently brings in a heavy indictment against the poor soul, and tells it, Thus and thus thou hast sinned, and trampled upon the authority of God the great Lawgiver. In this case the believer cannot but take with the charge, and own, with David, "Mine iniquities are gone over mine head: as an heavy burden they are too heavy for me," Ps. 38:4; and Ps. 40:12, "Innumerable evils have compassed me about, mine iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of mine head, therefore my heart faileth me."

4, He is sometimes sadly burdened with the temptations of Satan. The devil, that cunning archer, he shoots at him, and sore wounds and grieves him. Sometimes whole showers of fiery darts dipt in hell are made to fly about his ears. God, for holy and wise ends, suffers the believer to be winnowed, sifted, and buffeted by this enemy. And O but the believer be sore burdened in this case! Sometimes he is ready to conclude, with David, One day or other I shall fall by this roaring lion, that goes about seeking to devour me; sometimes he is brought to his wits end, saying, with Jehoshaphat in great extremity, when surrounded by enemies, "I know not what to do, but mine eyes are towards thee." But let not the believer think strange of this, seeing Christ himself was not exempted from the molestations of this enemy.

5, Sometimes the believer is burdened with the burden of ill company. The society of the wicked, which perhaps is unavoidable, is a great incumbrance to him, and tends mightily to mar and hinder him in his work and warfare. Hence David utters that mournful and melancholy complaint, Ps. 120:5, 6, "Wo is me, that I sojourn in Mesech, that I dwell in the tents of Kedar," &c. The believer is of Jacob's disposition, with reference to the wicked, Gen. 49:6, "O my soul, come not thou unto their secret; unto their assembly, mine honour, be not thou united." And truly, Sirs, if the company and society of the wicked be not your burden, it is a sign ye are of their society.

6, Sometimes the believer is sadly burdened, not only with his own sins, but with the abounding sins and abominations of the day and place wherein he lives. "I beheld the transgressors (says David), and was grieved. Rivers of waters run down mine eyes: because they keep not thy law," Ps. 119:136, 158. O what a heart-breaking thing is it to the poor soul, to see sinners dashing themselves to pieces upon the thick bosses of God's buckler, and, as it were, upon the Rock of salvation, running headlong to their own everlasting ruin, without ever reflecting upon their ways! His very bowels yearn with pity towards them, who will not pity themselves. Upon this account believers are frequently designed the "mourners in Zion: they sigh and cry for all the abominations that be done in the midst of Jerusalem." Ezek. 9:4.

7, The believer is many times, while in this tabernacle, burdened with the public concerns of Christ. He is a person of a very grateful and public spirit. Christ took a list of him while he was in a low state; and therefore he cannot but be concerned for the concerns of his kingdom and glory, especially when he sees them suffering in the world. When he beholds the boar out of the wood, or the wild beast of the forest, open and avowed enemies, wasting and devouring the church of God; when he sees the foxes spoiling the tender vines, and the watchmen wounding, smiting, or taking away the vail of the spouse of Christ, Song 5:7; when he sees the privileges of the church of Christ invaded, her doctrine and worship corrupted, her ordinary meals retrenched by the stewards of the house: these things, I say, are sinking and oppressing to his spirit: he then hangs his harp upon the willows, when he remembers Zion. In this case he is "sorrowful for the solemn assembly, and the reproach of it is his burden," Zeph. 3:18.

8, The poor believer has many times the burden of great crosses and afflictions lying upon him, and these both of a bodily and spiritual nature, and deep many times calleth unto deep; the deep of external trouble calls to the deep of inward distress; and these, like two seas meeting together, do break upon him with such violence, that the waters are like to come in unto his very soul. Sometimes, I say, he has a burden of outward troubles upon him; perhaps a burden of sickness and pain upon his body, whereby the crazy tabernacle of clay is sore shattered, "There is no soundness in my flesh (says David), because of my sin," Ps. 38:3. Sometimes he is burdened with poverty, and want of the external necessaries of life; which needs be no strange thing, considering that the Son of God, the heir of all things, became poor; and so poor, that, as he himself declares, "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head." Sometimes he is burdened with infamy and reproach, malice and envy striking at his reputation, and wounding his name. "False witnesses (says David) rose up against me; they laid to my charge things that I knew not," Ps. 35:11. Sometimes he is burdened in his relations, as by their miscarriages. It was a grief of heart to Rebekah when Esau married the daughter of Beeri the Hittite, Gen. 26:34, 35. And no doubt David had many a sad heart for the miscarriages of his children, particularly of Amnon and Absalom. Sometimes he is burdened with the death of near relations. It is breaking to him when the Lord takes away the desire of his eyes with a stroke. I might here tell you also of many trials and distresses of a more spiritual nature, that the believer is exercised with, besides these already named. Sometimes he has the burden of much weighty work lying on his hand, and his heart is like to faint at the prospect of it, through the sense of his own utter inability to manage it, either to God's glory, or his own comfort, or the edification of others; such as, the work of his station, relation, and generation, and the great work of his salvation. This lies heavy upon him, till the Lord say to him, as he said to Paul in another case, "My grace is sufficient for thee." Sometimes the believer in this tabernacle is under the burden of much darkness. Sometimes he is in darkness as to his state; he walks in darkness, and has no light, insomuch that he is ready to raze the foundation, and to cry, "I am cast out of thy sight: the Lord hath forsaken me, and my Lord hath forgotten me," Is. 49:14. Sometimes he is in darkness as to his duty, whether he should do or forbear; many a perplexing thought rolls in his breast, till the Lord, by his word and Spirit, say to him, "This is the way, walk ye in it," Is. 30:21. Sometimes he is burdened with distance from his God, who seems to have withdrawn from him behind the mountains; and in this case he cries, with the church, "For these things I weep, mine eye, mine eye, runneth down with water, because the Comforter that should relieve my soul, is far from me," Lam. 1:16. And sometimes it is a burden to him to think, that he is at such a distance from his own country and inheritance; and in this case he longs to be over Jordan, at the promised land, saying, "I desire to be dissolved, and to be with Christ; which is best of all," Phil. 1:23. Sometimes again he is under the burden of fear, particularly the fear of death. Heb. 2:15, we read of some who are held in bondage all their life through fear of death; and yet, glory to God, such have had a safe landing at last.

Thus I have told you of some of those things wherewith the believer is burdened, while in the tabernacle of this body.

III. The third thing in the method was, to speak of the believer's groaning under his burden: for (says the apostle) We that are in this tabernacle do groan, being burdened. Upon this head I shall only suggest two or three considerations.

1, Consider, that the working of the believer's heart, under the pressures of these burdens, vents itself variously. Sometimes he is said to be in heaviness, 1 Pet. 1:6, "If need be, ye are in heaviness through manifold temptations." Sometimes he is said to sigh under his burdens, and to sigh to the breaking of his loins: he is said to fetch his sighs from the bottom of his heart: "My sighing cometh before I eat," says Job. Sometimes his burdens make him to cry. Sometimes he cries to his God, Ps. 130:1, "Out of the depths have I cried unto thee, O Lord." Sometimes he cries to bystanders and onlookers, as Job did to his friends, "Have pity upon me, O ye, my friends, for the hand of God hath touched me," Job 19:21; or with the church, Lam. 1:12, "Is it nothing to you, all ye that pass by? behold and see, if there be any sorrow like unto my sorrow, wherewith the Lord hath afflicted me, in the day of his fierce anger." Sometimes he is said to roar under his burden: "My roarings (says Job), are poured out like the water." "I have roared all the day long (says David), by reason of the disquietness of my heart." Sometimes he is at the very point of fainting under his burden: "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living." Sometimes his spirits are quite overset and overwhelmed, Ps. 61:2, "From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I." Sometimes, again, he is as it were distracted, distracted and put out of his wits, through the weight of his burdens, especially when under the weight of divine terrors. Thus it was with holy Heman, Ps. 88:15, "While I suffer thy terrors, I am distracted." Yea, sometimes the matter is carried so far, that it goes to the drinking up of the very spirits, and a drying and withering of the bones; as ye see in the case of Job, "The arrows of the Almighty are within me, the poison whereof drinketh up my spirit." O the heavy tossings of the believer's heart under his burdens! the apostle here expresses it by a groaning: "We that are in this tabernacle do groan, being burdened."

2, For clearing this, ye would know, that there are three sorts of groans that we read of in scripture, 1st, Of groans of nature; 2dly, Of groans of reason; 3dly, Of groans of grace.

1st, I say, we read of groans of nature, Rom. 8:22, "We know (says the apostle), that the whole creation groaneth, and travaileth in pain together until now." Man, by his sin, brought a curse upon the good creatures of God, "Cursed is the ground for thy sake," Gen. 3:17. And the very earth upon which we tread groans, like a woman in travail, under the weight of that curse and vanity, that it is subjected unto through the sin of man; and it longs, as it were, to be delivered from the bondage of corruption, and to share of the glorious liberty of the sons of God, at the day of their manifestation.

2dly, We read of groans of reason, or of the reasonable creatures under their affliction. Thus we are told, that the children of Israel groaned under the weight of their affliction in Egypt, by reason of the heavy tasks that were imposed upon them, Exod. 6:5, "I have heard (says the Lord), the groaning of the children of Israel, whom the Egyptians keep in bondage."

3dly, We read of groans of grace, or of spiritual groans, Rom. 8:26, "The Spirit helpeth our infirmities: and maketh intercession for us with groanings which cannot be uttered." And of this kind, we conceive, are these groans which the apostle speaks of in our text; they are not natural, neither are they merely rational groans, though even these are not to be excluded, but they are gracious and supernatural, being the fruit of some saving work of the Spirit of God upon the soul. And therefore,

3, A third remark I offer is this, that these groans of the gracious soul here spoken of, seem to imply, as was hinted at in the explication of the words, (1), A great deal of grief and sorrow of spirit on the account of sin, and the sad and melancholy effects of it on the believer, while in this embodied state. (2), It implies a displeasure or dissatisfaction in the believer, with his present burdened estate; he cannot find rest for the sole of his foot here-away; he finds that this is not his resting place. And (3), It implies a breathing and panting of soul after a better state, even the immediate enjoyment of God in glory, ver. 1, he groans with an "earnest desire to be clothed upon with his house which is from heaven."

IV. But I proceed to the fourth thing in the method, which was the application of the doctrine. And the first use shall be of information.

1, Hence we may see the vast difference between heaven and earth. O what vast odds is there between the present and future state of the believer, between his present earthly lodging and his heavenly mansion! This world is but at best a weary land: but there is no wearying in heaven: no, "They shall serve him day and night in his holy temple." This world is a land of darkness, where thou goest many a time "mourning without the sun," but when once thou comest to thine own country, "the Lord shall be thine everlasting light, and thy God thy glory." This world is a land of distance, but in heaven thou shalt be at home: when absent from the body, thou shalt be present with the Lord. This world is a "den of lions," and a "mountain of leopards;" but there is no lion or leopard there: "they shall not hurt nor destroy in all God's holy mountain" above. This world is a land of thorns; many pricking briars of affliction grow hereaway, but no pricking briar or grieving thorn is to be found in all that country above. This world is a polluted land, it is defiled with sin; but there can in no wise enter into the land of glory any thing that defileth, or worketh abomination, or maketh a lie. In a word, there is nothing but matter of groaning for the most part here; but all ground of groaning ceaseth for ever there.

2, See hence a consideration that may contribute to stay or allay our griefs, sobs, and groans, for the death of godly relations; for while in this tabernacle they groan, being burdened; but now their groans are turned into songs, and their mourning into Hallelujahs; for the ransomed of the Lord, when they return, or come to Zion, at death or the resurrection, it is "with songs, and everlasting joy upon their heads: they obtain joy and gladness, and sorrow and sighing flee away," Is. 35:10. And therefore, let us "not sorrow as them that have no hope." If our godly friends that are departed, could entertain converse with us, they would be ready to say to us, as Christ said to the daughters of Jerusalem, O "weep not for us, but weep for yourselves;" for we would not exchange conditions with you for ten thousand worlds: ye are yet groaning in your clay tabernacle, oppressed with your many burdens; but as for us, the day of our complete redemption is come, our heads are lifted up above all our burdens, under which, once in a day, we groaned while we were with you.

3, See hence, that they are not aye the happiest folk that have the merriest life of it in the world. Indeed, if we look only to things present, the wicked would seem to have the best of it; for, instead of groaning, "they take the timbrel and harp, and rejoice at the sound of the organ: they spend their days in wealth" and ease, Job 21:12, 13. But, O Sirs, remember that it is the evening that crowns the day. "The triumphing of the wicked is short, and the joy of the hypocrite but for a moment;" whereas the groanings of the righteous are but short, and their jubilee and triumph shall be everlasting. "Mark the perfect man (says David), and behold the upright, for the end of that man is peace. But the transgressors shall be destroyed together, the end of the wicked shall be cut off," Ps. 37:37. I will read you a word that will show the vast difference between the godly and the wicked, and discover the strange alteration of the scene betwixt them in the life to come. Is. 65:13, 14, "Thus saith the Lord God, Behold my servants shall eat, but ye shall be hungry: behold my servants shall drink, but ye shall be thirsty: behold my servants shall rejoice, but ye shall be ashamed: behold my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit."

4, See hence, that death needs not be a terror to the believer. Why? Because, by taking down this tabernacle, it takes off all his burdens, and puts a final period to all his groans. Death, to a believer, is like the fiery chariot to Elijah: it makes him drop the mantle of his body, with all its filthiness, but it transports his soul, his better part, into the mansions of glory, "the house not made with hands, eternal in the heavens."

The second use of the doctrine may be of reproof unto two sorts of persons.

1, It reproves those who are at home while in this tabernable. Their great concern is about this claytabernacle, how to gratify it, how to beautify and adorn it; their language is, "Who will shew us any good? What shall we eat? what shall we drink? wherewithal shall we be clothed?" But they have no thought or concern about the immortal soul which inhabits the tabernacle, which must be happy or miserable for ever. O Sirs! remember, that whatever care ye take about this claytabernacle, it will drop down to dust ere long, and the noisome grave will be its habitation, where worms and corruption will prey upon the fairest face and purest complexion. Where will be your beauty, strength, or fine attire, when the curtains of the grave are drawn about you?

2, This doctrine serves to reprove those who add to the burdens and groans of the Lord's people, as if they were not burdened enough already. Remember that it is a dreadful thing to vex or occasion the grief of those whom the Lord has wounded: they that do so, they counteract the commission of Christ from the Father, who was "sent to comfort them that mourn in Zion, to give them the oil of joy for mourning, the garment of praise for the spirit of heaviness." But, on the contrary, they study to give a heavy spirit, and to strip and rob them of their garments of praise. Remember that Christ is very tender of his burdened saints; and if any offer to lay a load above their burden, by grieving or offending them, the Lord Jesus will not pass it without a severe resentment; and "it were better for such that a millstone were hanged about their neck, and that they were drowned in the depth of the sea."

A third use shall be of lamentation and humiliation. Let us lament, that the Lord's saints and people should have so much matter of groaning at this day and time wherein we live. And here I will tell you of several things that are a burden unto the spirits of the Lord's people, and help on their groaning, and make them sad hearts.

1, The abounding profanity and immortality of all sorts that are to be found among us. O how rampant is atheism and profanity; and impiety, like an impetuous torrent, carrying all before it! It is become fashionable among some to be impious and profane. Religion, which is the ornament of a nation, is faced down by bold and petulant wits: It is reckoned, by some, a genteel accomplishment to break a jest upon the Bible, and to play upon things religious and sacred. O what cursing and swearing! O what lying and cheating! what abominable drunkenness, murders, and uncleanness! what perjury and blasphemy is the land defiled with! We may apply that word, Hos. 4:3, "For these things the land mourns." The land groans at this day under these and the like abominations. And therefore, no wonder that the hearts of those that regard the glory of God do groan under them also, and cry with the prophet, Jer. 19:1, 2, "O that my head were waters, and mine eyes a fountain of tears that I might weep day and night for the slain of the daughter of my people. O, that I had in the wilderness a lodging-place of wayfaring men, that I might leave my people, and go from them: for they be all adulterers, an assembly of treacherous men."

2, The universal barrenness that is to be found among us at this day, is matter of groaning unto the Lord's people. God has been at great pains with us both by ordinances and providences: he has planted us in a fruitful soil; he has given us a standing under the means of grace; he has given us "line upon line, precept upon precept:" and yet, alas! may not the Lord say of us, as he said of his vineyard, Isa. 5:2, "I looked that it should bring forth grapes, and it brought forth wild grapes." And as for the fruit of providences, alas! where is it? Mercies are lost on us; for when God feeds us to the full, when he gives peace and plenty, then, Jeshurun like, we wax fat, and kick against him, Deut. 32:15. And as mercies, so rods and afflictions are lost upon us likewise: God has "stricken us, but we have not grieved;" he has "consumed us, but we have refused to receive correction," Jer. 5:3.

3, The lamentable divisions that are in our Reuben, occasion great thoughts of heart, and heaviness to the Lord's people at this day. Court and country, church and state, are divided: ministers divided from their people, and people from their ministers; and both ministers and people are divided among themselves; and every party and faction turning over the blame upon the other: than which there cannot be a greater evidence of God's anger, or of approaching ruin and desolation; for "a city or kingdom divided against itself cannot stand," Matth. 12:25.

4, The innumerable defections and backslidings of our day are a great burden to the Lord's people, and make their hearts to groan within them. The charge which the Lord advanceth against the church of Ephesus, may too justly be laid to our door, that we are fallen from our first love. There is but little love to God or his people, little zeal for his way and work, to be found among us; the power of godliness, and life of religion, is dwindled away into an empty form with the most part.

I might here take occasion to tell you of many public defections and backslidings that we stand guilty of before the Lord; particularly, of the breach of our solemn national engagements. It was once the glory of our land to be married unto the Lord, by solemn covenant, in a national capacity; but, to our eternal infamy and reproach, it has been both broken and burnt by public authority in this very city. Perhaps indeed some may ridicule me for making mention of the breach of our solemn engagements; but I must blow the trumpet as God's herald, "whether ye will hear or forbear." And ye who ridicule these things now, will perhaps laugh at leisure, if God shall send a bloody sword or raging pestilence, to avenge the quarrel of his covenant.

But some may say, Ye talk of breach of solemn national engagements; but wherein does the truth of such a charge appear?

For answer, I shall instance in a few particulars. It is fit that we not only know, wherein our fathers have broken this covenant; but wherein ourselves, this present generation, stands guilty.

1, Then, in our national covenant we swear, that we will endeavour to be humbled for our own sins, and for the sins of the kingdom. But, alas! public days of fasting and humiliation for the sins of the land are but rare, and thin sown at this day. Where are the mourners of our Zion? How few are they whose hearts are bleeding for the abounding wickedness of the day? If God shall give a commission to the men with the slaughter weapons to go through Scotland, and slay utterly old and young, only come not near any that sigh and cry; O what a depopulate country would it be! how few inhabitants would be left in the land!

2, In that covenant we are bound to go before one another in the example of a real reformation. But, alas! who makes conscience of this part of the oath of God? How little personal reformation is there? how little care to have the heart purified from lusts and uncleanness? so that the Lord may well say unto us, as he said to Jerusalem, "O Jerusalem, wash thine heart from wickedness: how long shall vain thoughts lodge within thee?" How little reformation of life? what a scandalous latitude do many professors of religion take to themselves, cursing, swearing, lying, drinking, cheating, and over-reaching others in their dealings, whereby the way of religion comes to be evil spoken of?

3, By the covenant we engage, not only to reform ourselves, but our families. But, alas! how little of this is to be found? How little care is taken by many parents and masters, to have their children and servants, after the example of Abraham, instructed in the good ways of the Lord? Every head of a family should be a priest in his family, for maintaining the worship of God in it: but, alas! how many are there who either scruff over the duty in a superficial manner, or else live in the total neglect of it? Go through many noblemen and gentlemen's families in the kingdom, and ye shall find as little of the worship of God in them, as if they where Turks and Pagans, and perhaps less. Yea, atheism is become so rife among people of higher rank, that, with some, he is not reckoned a man of any spirit, that will bow a knee to God in his family.

4, In our national covenant we swear to endeavour to preserve the reformation of England and Ireland from the remains of Roman hierarchy, and ceremonies of man's invention in the worship of God. But how is this article performed, when, by solemn treaty, the representatives of the nation, in a parliamentary capacity, have consented, that Episcopacy should continue as the form of worship and government in our neighbour nation? Again, by the covenant we swear to endeavour the extirpation of Popery: and yet how many masses are kept openly in the land, particularly in the northern parts of the kingdom? how many trafficking priests and Jesuits are swarming among us? and how many professed Protestants are there, who have of late shown their good will to sacrifice a Protestant interest unto the will of a Popish Pretender? Again, in our national covenant, we abjure Prelacy and tyranny in our church-government: but though Prelatic tyranny be not established, yet there is too much of a Prelatic spirit venting itself among us at this day, while many are laying claim to a negative voice in radical judicatories, over those whose offices give them equal interest in the government of the church with themselves. And there is but too much tyranny exercised over the Lord's people by many judicatories of the church, while men are thrust in upon them, to take the charge of their souls, contrary to their own free choice and election. Christ's little ones are but too little regarded, if the world's great ones be gratified. On which account many of the Lord's people are crying at this day with the church, Song 5:7, "The watchmen that went about the city, found me, they smote me, they took away my vail from me." Again, in our covenant, we abjure superstition in worship: and yet, to the scandal of our holy religion, it is not only tolerated by public authority, but greedily gone after by many in our land. Heresy and error are abjured by the covenant, every doctrine inconsistent with the word of God, and our Confession of Faith; and yet all sorts of errors are tolerated, except rank Popery, and blasphemy against the Trinity. It is true, the standard of our doctrine (blessed be God) remains pure; but it is to be lamented, there is not so much zeal discovered in curbing error, as our covenant-vows do engage us to. Again, in our covenant, we abjure malignants, that is to say, enemies to a covenanted work of reformation, as being no members of our church, and consequently as having no right to the privileges thereof; and yet malignant lords and lairds are the men who are generally gratified in the affair of planting churches, in opposition unto them that fear God, and who, on all occasions, discover their love and regard for a covenanted work of reformation. Again, in the covenant, we swear against a detestable neutrality and indifferency in the cause of God and religion; and yet how many Gallios are there among us, who are indifferent whether the interest of Christ sink or swim? And does it not discover too much of a lamentable lukewarmness and indifferency of spirit about the way and work of God, when we are beginning to abridge the ordinary number of our sermons at our solemn gospel-festivals, and to diminish the solemnity thereof, which has been so remarkably owned of God? What else is this, but a snuffing at his ordinances, and saying practically, "What a weariness is it? Mal. 1:13. Sirs, whatever some may think of the matter, yet I know that the hearts of many of the Lord's people are sorrowful, even unto groaning, for the solemn assembly. I shall not say, that what is now transacted of late, with relation to this matter, is a breach of our national covenant; but I say, it seems to be a sad evidence of the lukewarmness of our spirits about the way and work of God. And I find, that a "changing of the ordinances, and a breaking of the everlasting covenant," go together in scripture, Isa. 24:5.

I might have told you of many other things that break and burden the spirits of the Lord's people at this day; particularly, of the removing of the righteous by death; which, as it is a great and heavy judgment in itself, so it is an ordinary forerunner of some heavy calamity approaching: Isa. 57:1, "Merciful men are taken away, none considering that the righteous is taken away from the evil to come." And I suppose there may be many hearing me, whose hearts are inwardly groaning to this day, for the removal of that eminent light (Mr James Webster), which shined with such a refreshing lustre from this pulpit among you so many years. It bodes ill to our Zion, when such watchmen are called of from her wall, as, on all occasions, were ready to blow the trumpet upon the approach of any danger from earth or hell. But I pass this use, and go on to

A fourth use of the doctrine, which shall be in a word to two sorts of persons.

First, A word to you who are not burdened in this tabernacle. Ye never knew what it was to groan, either for your own sins, or for the sins of the land wherein you live, or the tokens of God's anger, which are to be found among us; these are things of no account with them, they can go very lightly and easily under them. All I shall say to you, shall be comprised in these two or three words.

1, It seems the adamant and nether-millstone ye carry in your breast, was never to this day broken by the power of regenerating grace. And therefore, I may say to you, as Peter said to Simon Magus, "Ye are yet in the gall of bitterness and in the bond of iniquity," Acts 8:23. Ye are under the slavery of Satan, and the curse of the law, and wrath of God; and these are heavy burdens, whether ye feel them or not.

2, Know it for a certainty, that, except mercy and repentance interpose, your groaning time is coming. However ye make light of sin now, and of things serious and sacred; yet ye will find them to be sad and weighty things when death is sitting down upon your eye-lids, when your eye-strings are breaking, and your souls taking their flight into another world. O "what will ye do in the day of visitation? to whom will ye flee for help? and where will ye leave your glory?" Isa. 10:3. When ye are standing trembling panels before the awful bar of the great Jehovah, will ye make light of sin then? Or will ye make light of it, when, with Dives, ye are weltering among the flames of hell? O "consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness." Whether do ye think it is better to groan a while in this tabernacle under the burden of sin, or to groan for ever under the weight of God's vengeance, while an endless eternity endures?

Secondly, A second sort I would speak a word unto, are poor, broken, and burdened believers, who are groaning under the weight of these burdens I mentioned. I only offer two or three things for your encouragement, with which I shall close; for we are to comfort them that mourn in Zion.

1, Know for thy comfort, poor believer, that thy tender-hearted Father is privy to all thy secret groans; though the world know nothing about them, he hears them. "Lord (says David), all my desire is before thee: and my groaning is not hid from thee," Ps. 38:9. As he puts thy tears in his bottle, so he marks down thy groans in the book of his rememberance.

2, As the Lord hears thy groans, so he groans with thee under all thy burdens: for "he is touched with the feeling of our infirmites; and in all our afflictions he is afflicted." He has the bowels of a father unto his children: Ps. 103:13, "As a father pitieth his children: so the Lord pitieth them that fear him." Yea, his heart is so tender toward thee, that it is compared to the tender affection of a mother to her sucking child. And therefore,

3, Know for thy encouragement, that thou art not alone under thy burdens. No: "The eternal God is thy refuge, and underneath are the everlasting arms." He bears thee and thy burdens both: and therefore though thou may "pass through the fire and water; yet the fire shall not burn thee, the waters of adversity shall not overwhelm thee."

4, Know for thy comfort, that whatever be thy burden, and however heavy thy groanings are, there is abundant consolation provided for thee in God's covenant. And here I might go through the several burdens of the Lord's people, and offer a word of encouragement to you under each. I shall only touch them passingly.

1st, Art thou burdened with the body of clay? Perhaps thy clay-cottage is always like to drop down every day; and this fills thee with heaviness. Well, believer, know for thy comfort, that, "if the earthly house of this tabernacle were dissolved, thou hast a building of God, an house not made with hands, eternal in the heavens. There are mansions of glory prepared for thee there, where thou "shalt be for ever with the Lord."

2dly, Art thou burdened with a burden of sin, crying, "O wretched man that I am, who shall deliver me from the body of this death?" Well, here is comfort, believer, thy "old man is crucified with Christ, that the body of sin might be destroyed." Ere long he will present thee to his Father, "without spot or wrinkle, or any such thing."

3dly, Art thou burdened with the sense of much actual guilt? Art thou crying, with David, "Mine iniquities are gone over mine head: as an heavy burden they are too heavy for me?" Well, but consider, believer, "God is faithful to forgive thee:" for he has said, "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."

4thly, Art thou burdened with the temptations and fiery darts of Satan? Well, but consider, believer, Christ thy glorious head, the true seed of the woman, he has bruised the head of the old serpent; "through death he has destroyed him that had the power of death, that is the devil." And as he overcame him in his own person, so he will make thee to overcome him in thy person ere long: "The God of peace shall bruise Satan under your feet shortly."

5thly, Is the society of the wicked thy burden? Art thou crying, "Woe is me, that I sojourn in Mesech?" Why, consider, that thou shalt get other company ere long; when thou puttest off this clay-tabernacle, thou shalt enter in among "the spirits of just men made perfect." Only stand thy ground, and be not conform to the world.

6thly, Art thou burdened with the abounding sins and backslidings of the day and generation wherein thou livest? Well, be comforted, God's mark is upon thee as one of the mourners in Zion; and, in the day when the man with the slaughter-weapon shall go through, God will give a charge not to come near any upon whom his mark is found: "Thou shalt be hid in the day of the Lord's anger."

7thly, Art thou burdened with the concerns of Christ, with the interests of his kingdom and glory? Is thy heart, with Eli's, "trembling for fear of the ark of the Lord," lest it get a wrong touch? Know, for thy encouragement, that "the Lord shall reign for ever, even thy God, O Zion, unto all generations; and that, though clouds and darkness be round about him, yet righteousness and judgment are the habitation of his throne, and mercy and truth shall go before his face." Though his way be in the whirlwind, and his footsteps in the great waters, yet he carries on the designs of his glory, and his church's good. And as for thee that art "sorrowful for the solemn assembly, to whom the reproach of it is a burden," God will gather thee unto himself; he will gather thee unto the "general assembly, and church of the first-born."

8thly, Art thou burdened with manifold afflictions in thy body, in thy estate, in thy name, in thy relations? Know for thy comfort, God is carrying on a design of love to thee in all these things: "Thy light afflictions, which are but for a moment, will work for thee a far more exceeding and eternal weight of glory." See a sweet prophecy for thy comfort, Is. 54:11, 12.

9thly, Art thou burdened with much weighty work? Perhaps thou knowest not how to manage this and the other duty; how to adventure to a communion-table, or the like. Well, for thy encouragement, poor soul, the Lord "sends none a warfare upon their own charges." And therefore look to him, that he may bear thy charges out of the stock that is in thy elder brother's hand; and "go in his strength, making mention of his righteousness."

10thly, Art thou under the burden of much darkness, crying, with Job, "Behold, I go forward, but he is not there; and backward, but I cannot perceive him?" &c., Job 23:8. Well, be comforted; for "unto the upright there ariseth light in the darkness. Unto you that fear my name, shall the sun of righteousness arise with healing in his wings." And therefore say thou with the church, Mic. 7:9, "He will bring me forth to the light, and I shall behold his righteousness." Again,

11thly, Art thou burdened with the Lord's distance from thy soul, "because the Comforter that should relieve thy soul, is far from thee?" Lam. 1:16. Well, be comforted, "He will not contend for ever," he has promised to return, Is. 54:7, 8. The Lord cannot keep up himself long from the poor soul that is weeping and groaning after him; as we see in Ephraim, Jer. 31:18, &c. Again,

12thly, Art thou burdened with the fear of death? Know for thy comfort, the sting of death is gone, and it cannot hurt thee: Hos. 13:14, "I will ransom them from the power of the grave: I will redeem thee from death: O death, I will be thy plague; O grave, I will be thy destruction."

Lastly, Art thou burdened with the death of the righteous, particularly with the loss of faithful ministers? Well, be encouraged, that though the Lord take away an Elijah, yet the Lord God of Elijah lives, and the residue of the spirit is still with him. And therefore take up David's song, and sing, "The Lord liveth, and blessed be my rock: and let the God of my salvation be exalted."

THE BELIEVER EXALTED IN IMPUTED RIGHTEOUSNESS

A Sermon, preached at the celebration of the Lord's Supper at Largo, Sabbath Morning, June 4, 1721.

Is. 45:24, 25.—"Surely, shall one say, in the Lord have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory."

[The subject of the following discourse is high, noble, and excellent. But my design at that time, being only lo preface a little before the action-sermon, by that eminent and worthy servant of Christ, Mr William Moncrieff, I took care to abridge my thoughts upon it as much as possible. I have since handled the same text, in my ordinary, at far greater length. But the discourse having been quarrelled, as was hinted in the preface to that on Rev. 3:4, I judged it fit to send it abroad, in the very same dress in which, to the best of my remembrance, it was delivered. It is not accuracy of style or method I set up for, but the edification of the poor, to whom the gospel is preached; and therefore shall contend with none upon those heads. But as for the doctrines here delivered, if I durst not hazard my own salvation upon the truth of them, I had never adventured to preach them as the truths of God to others. I am fully persuaded, that one great reason why the gospel has so little success in our day, is, because our discourses generally are so little calculated for pulling down our own, and exalting the righteousness of Christ, as the alone foundation which God hath laid in Zion. Our sermons lose their savour and efficacy for salvation, if this be wanting: and I humbly think the great apostle Paul was of this mind, Rom. 1:16, 17, "I am not ashamed of the gospel of Christ: for it is the power of God unto salvation, to every one that believeth." And if any ask, Whence comes the gospel to have such power to salvation? He immediately answers, "For therein is the righteousness of God revealed from faith to faith."]

Ps. 89:16.—"In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted."

THE psalmist, in the beginning of this psalm, having run out at a great length in the praise and commendation of the God of Israel, he comes, from the 15th verse of the psalm, to declare the happiness of his Israel, or of true believers, of whom Israel according to the flesh were a type.

Now, God's Israel are a happy people upon several accounts. 1, Because they are privileged to know the joyful sound, in the beginning of the 15th verse. The gospel has a joyful sound; a sound of peace, a sound of life, a sound of liberty and salvation. You are all privileged to hear this sound with your bodily ears; but the great question is, if you do know it, understand it, and give faith's entertainment to it. Alas! Isaiah's lamentation may but too justly be continued, with respect to the greatest part of the hearers of the gospel, "Who hath believed our report?" 2, God's Israel are a happy people, because they "walk in the light of his countenance," in the close of the 15th verse. They are privileged with the special intimations of his love, which puts more gladness in their hearts than when corn, wine, and oil doth abound. 3, Whatever discouragement they may meet with from the world, yet still they have ground of rejoicing in their God: "In thy name shall they rejoice all the day;" and "thanks be unto God (says the apostle), who always causeth us to triumph in Christ." 4, Their happiness is evident from this, that they are dignified and exalted above others, by the immaculate robe of a Surety's righteousness; as you see in the words of my text, "In thy righteousness shall they be exalted."

In which words briefly we may notice, 1, The believer's promotion: he is exalted. In the first Adam we were debased unto the lowest hell, the crown having fallen from our heads; but in Christ, the second Adam, we are again exalted, yea, exalted as high as heaven, for we "sit together with him in heavenly places," says the apostle. This is an incredible paradox to a blind world, that the believer, who is sitting at this moment upon the dunghill of this earth, should at the same time be sitting in heaven in Christ, his glorious head and representative; and yet it is indisputably true, that we "sit together with him in heavenly places," Eph. 2:6. Yea, in him he "rules the nations with a rod of iron," and triumphs over, and treadeth upon all the powers of hell. 2, We have the ground of the believer's preferment and exaltation; it is in thy righteousness. It is not in any righteousness of his own; no; this he utterly disclaims, reckoning it but dung and loss, filthy rags, dog's meat: but it is in thy righteousness; that is, the righteousness of God, as the apostle calls it, Rom. 1:17, "The righteousness which is of God by faith," Phil. 3:9. The righteousness of God is variously taken in scripture. Sometimes for the infinite rectitude and equity of his nature: Ps. 11:7, "The righteous Lord loveth righteousness." Sometimes for his rectoral equity, or distributive justice, which he exerciseth in the government of the world, rewarding the good, and punishing evil-doers: Ps. 97:2, "Righteousness and judgment are the habitation of his throne." Sometimes it is put for his veracity and faithfulness in accomplishing his word of promise, or in executing his word of threatening: Ps. 36:5, 6, "Thy faithfulness reacheth unto the clouds; thy righteousness is like the great mountains." Sometimes it is put for the perfect righteousness which Christ the Son of God as our Surety and Mediator brought in, by his obedience to the law, and death on the cross, for the justification of guilty sinners, and this, as I said, is frequently called the righteousness of God; and in this sense I understand it here in the text, "In thy righteousness shall they be exalted."

The observation is much the same with the words themselves, namely, That in, or by, the righteousness of Christ, believers are exalted. Or thus, Whatever honour or happiness believers are exalted to, the righteousness of Christ is the ground and foundation of it. It is all owing to the complete obedience, and meritorious death of the ever-blessed Surety. This is the foundation which God hath laid in Zion, upon which all our happiness in time and through eternity is built.

I have not time now to adduce parallel texts of scripture for the confirmation of this doctrine, neither can I stand upon a long prosecution of it, considering what great work you have before you through the day. All I shall do, shall be only,

I. To offer a few propositions anent this righteousness, that you may understand both the nature and necessity of it.

II. Give you a few of its properties, to clear its excellency.

III. Speak a little of the believer's exaltation by virtue of this righteousness.

IV. Apply.

I. For the first thing, to offer a few propositions anent this righteousness for clearing its nature and necessity.

1, Then, you would know that God, having made man a rational creature, capable of moral government, he gave him a law suited to his nature, by which he was to govern himself in the duties he owed to God his great Creator. This law was delivered to man in the form of a covenant, with a promise of life upon the condition of perfect obedience, and a threatening of death in case of disobedience, Gen. 2:17. Thus stood matters between God and man in a state of innocency.

2, Adam, and all his posterity in him and with him, having broken the covenant, are become liable to the curse, and penalty of it; so that our salvation is become absolutely impossible, until justice be satisfied, and the honour of the broken law be repaired. The law and justice of God are very peremptory, and stand upon a full satisfaction and reparation, otherwise heaven's gates shall be shut, and eternally barred against man and all his posterity. The flaming sword of justice turns every way, to keep us from access unto the paradise that is above.

3, While man, in these circumstances, was expecting nothing but to fall an eternal sacrifice unto divine justice, the eternal Son of God, in his infinite love and pity to perishing sinners, steps in as a Mediator and Surety; offering not only to take our nature, but to take our law-place, to stand in our room and stead: whereby the whole obligation of the law, both penal and perceptive, did fall upon him; that is, he becomes liable and obliged both to fulfil the command, and to endure the curse of the covenant of works, which we had violated. And here, by the way, it is fit to advertise you, that it was an act of amazing grace in the Lord Jehovah, to admit a Surety in our room; for, had he stood to the rigour and severity of the law, he would have demanded a personal satisfaction, without admitting of the satisfaction of a Surety: in which case Adam, and all his posterity, had fallen under the stroke of avenging justice through eternity. But glory to God in the highest, who not only admitted of a Surety, but provided one, and laid help upon one that is mighty.

4, Christ, the eternal Son of God, being in "the fulness of time, made of a woman, and made under the law," as our Surety, he actually, in our room and stead, fulfilled the whole terms of the covenant of works; that is, in a word, he obeyed all the commands of the law, and endured the curse of it, and thereby brings in a complete law-righteousness; whereby guilty sinners are justified before God. And this is the righteousness by which we are exalted. By his active and passive obedience, he magnifies the law, and makes it honourable, and the Lord declares himself to be well pleased for his righteousness' sake.

Although Christ obeyed the law, and satisfied justice, and thereby brought in an everlasting law-righteousness for a whole elect world; yet the elect of God are never exalted by virtue of this righteousness, till, in a day of power, they be brought to receive it by faith, and submit to it for justification before God. We disclaim that Antinomian error, of an actual justification from eternity, or yet of a formal justification, bearing date from the death of Christ. We own, indeed, with all Protestant sound divines, that it was the purpose of God to justify his elect from eternity, and that all the elect were represented by Christ in his obedience unto the death; but that they are actually justified before conversion, or before their application by faith unto the blood of Jesus, is impossible; because the sentence of the broken law stands always in force against them, till they actually believe in the Son of God; for "he that believeth not, is condemned already." And how can they be both justified and condemned at the same time? Till then, they are children of wrath even as others.

6, This righteousness of the Surety is conveyed unto us by imputation; as is abundantly plain from many places of scripture, particularly Rom. 4:6, 11, 12, 23, 24. God reckons what the Surety did in our room unto us; so that his righteousness becomes as much ours for justification before God, as though we had obeyed the law, and satisfied justice in our own person. Now, this imputation of the Surety's righteousness runs principally upon these two or three things. (1), Upon the eternal transaction between the Father and the Son, wherein the Son of God was chosen and sustained as the Surety of an elect world. Then it was that he gave bond to the Father, to pay their debt in the red gold of his blood, saying, "Sacrifice and offering thou didst not desire:—Lo, I come:—I delight to do thy will." (2), It is grounded upon the actual imputation of our sins unto him: "The Lord laid on him the iniquity of us all." There is a blessed exchange of places between Christ and his people; he takes on our sin and unrighteousness, that we may be clothed with the white robe of his righteousness: 2 Cor. 5:21, "He was made sin for us, who knew no sin; that we might be made the righteousness of God in him." (3), This imputation goes upon the ground of the mystical union between Christ and the believer. When the poor soul is determined in a day of power to embrace the Lord Jesus in the arms of faith, Christ and he in that very moment do coalesce into one body. He becomes a branch of the noble vine; a member of that body whereof Christ is the glorious Head of eminence, influence, and government. And being thus united to Christ, the long and white robe of the Mediator's righteousness is spread over him, whereby he is not only freed from condemnation, but for ever sustained as righteous in the sight of God: 1 Cor. 1:30, "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption."

II. The second general head was, to offer a few properties of this righteousness in which believers are exalted, from whence its excellency will appear.

1, Then, it is an every way perfect and spotless righteousness: and how can it be otherwise, seeing it is the righteousness of God? So perfect is it, that the holy law is not only fulfilled, but magnified and made honourable thereby, Is. 42:21. So perfect is this righteousness, that the piercing eye of infinite justice cannot find the least flaw in it: yea, justice is so fully satisfied therewith, that God speaks of the soul who is clothed therewith, as though it were in a state of innocency, and perfectly freed from sin: "Thou art all fair, my love, there is no spot in thee. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel." Indeed, he beholds many spots in the believer, considered in himself: but not a spot is in him, considered as under the covert of this spotless righteousness.

2, It is a meritorious righteousness. The redemption of the soul is so precious, that it would have ceased for ever, unless it had been redeemed by this righteousness; for silver and gold, and such corruptible things, could never do it. Lay heaven, and all the glories thereof, in the balance with this righteousness, they would be all light as a feather, compared with it. Heaven is called a purchased inheritance, and this righteousness is the price that bought it. There is such merit in it, that it expiates sins of the blackest hue, and redeems a whole elect world from wrath and ruin. Yea, such is the intrinsic value of it, that, had it been so designed, it was sufficient to have redeemed the whole posterity of Adam, yea, ten thousand worlds of angels and men, upon a supposition of their existence and fall. O with what confidence, then, may a poor soul venture its eternal salvation upon this bottom!

3, It is an incomparable righteousness. There is no righteousness among the creatures that can be compared with it. Compare it with our own righteousness by the law, and the apostle Paul will tell us, that he reckoned his Pharisaical righteousness before conversion, yea, his own obedience after conversion, but as dung, when laid in the balance with it, Phil. 3:8. Compare it with Adam's righteousness in a state of innocence, or yet with the righteousness of the spotless angels, they are but like glow-worms, when compared with this Sun: the one is but the righteousness of a creature, but here is the righteousness of God.

4, It is a soul-beatifying and adorning righteousness: Is. 61:10, "I will greatly rejoice in the Lord, my soul shall be joyful in my God, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels." The poor soul that was black, by lying among the pots, when clothed with this robe, shines "as the wings of a dove covered with silver, and her feathers with yellow gold."

5, It is an everlasting righteousness, as the prophet Daniel calls it, chap. 9:24. Indeed this righteousness had no being, save in the purpose and promise of God, till Christ actually appeared in our nature, and satisfied the commands of the law, and demands of justice; however, upon that very being that it had in the purpose and promise of God, it became effectual for the justification of all the Old Testament saints. This righteousness, then, I say, is an everlasting righteousness, both as to the contrivance and duration of it. The contrivance of it bears date from the council of peace in the ancient years of eternity; for the surety was set up from everlasting. And, as it is everlasting in its root, so also in its fruit; for upon this righteousness the saints will stand, and be assoilzied at the day of judgement; and upon this bottom they will have their standing in heaven through eternity. The song of the redeemed for ever will be, "He loved us, and washed us from our sins in his our blood."

6, It is a soul-dignifyiny and exalting righteousness. Solomon, Prov. 14:34, speaking of equity in the administration of justice, says, that even that kind of righteousness exalteth a nation. I am sure this holds true of the imputed righteousness of the Lord Jesus, as you see in my text, "In thy righteousness shall they be exalted." But this leads to

III. The third thing in the method, which was to speak of the believer's exaltation by virtue of this righteousness. And here I will very briefly shew, 1. What evils it exalts him above. 2. What happiness and dignity it exalts him to.

First, What evils it exalts him above.

1. It exalts him above the law as a covenant of works; yea, above both the commanding and the condemning power of that covenant. "Ye are not under the law (says the apostle), but under grace," Rom. 6:14. And if they be not under it, it follows that they are exalted above it. Indeed they are not, and cannot be above it as a rule of duty; no creature can be dispensed from the obligation of yielding obedience to the laws of the great Creator; and the believer, in a peculiar manner, is bound to obey the law of a Creator, in the hand of a Mediator. But considering the law as a covenant of works, demanding the debt of obedience as a condition of life, or threatening eternal wrath in case of disobedience, the believer is indeed exalted above it by the righteousness of Christ. And if the law at any time attempt to bring the believer in bondage to it, he is to stand fast in the liberty wherewith Christ hath made him free. The bond woman Hagar, with her offspring of legal fears and terrors, are cast out by faith in the Lord Jesus Christ, Gal. 4:30. If a believer in Christ shall hear the thunderings and curses of Mount Ebal, or Sinai, he has no reason to be affrighted; for Christ by his righteousness hath redeemed from the curse of the law. "Thou art not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest: but thou art come unto mount Sion, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." The believer is dead to the law by the body of Christ, being married unto a better husband, even him that is raised from the dead.

2, By this righteousness the believer is exalted above the world. Rev. 12:1, the "woman clothed with the sun, has the moon under her feet;" which may not only point at the believer's duty to soar heavenward in his affections, but also his privilege in Christ, to trample both upon the frowns and flatteries of this lower world; according to that of the apostle, "This is the victory that overcometh the world, even our faith."

3, By this righteousness he is exalted above the power and malice of Satan. Indeed, as long as the believer is on this side of Jordan, the devil will be harassing him with his fiery darts, and do his utmost to make him go halting to heaven; but by virtue of this righteousness, namely, the doing and dying of our ever-blessed Surety, the devil is both disarmed and destroyed. The head of the old serpent is bruised; for "through death he destroyed him that had the power of death, that is, the devil." And by faith in the blood and obedience of the Lord Jesus, the believer treads Satan under his feet; they overcome him by the blood of the Lamb.

4, By this righteousness the believer is exalted above death. Perhaps thou art in bondage through fear of death; thy heart is like to faint and fail thee, when thou lookest to the swellings of this Jordan. But take a view of this righteousness, and thou shalt be exalted above the fears of it; for although thou be liable to the stroke of death, yet by this righteousness, thou art freed from the sting of it. What is the sting of death? It is sin. Now, Christ he has "finished transgression, and made an end of sin, by bringing in everlasting righteousness." And therefore thou mayest roll that word like a sweet morsel under thy tongue, Hos. 13:14, "I will ransom them from the power of the grave: I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction."

5, By this righteousness the believer is exalted above all accusations, from whatever airt they may come, Rom. 8:33, there the apostle gives a bold challenge, "Who shall lay anything to the charge of God's elect?" The challenge is universal in respect of all accusers: as if he had said, Is there any in heaven, earth, or hell, that can accuse them? It is universal in respect of all the accused; for the whole elect of God are comprehended, among whom there have been as great sinners as ever breathed on God's earth. And it is universal in respect, of all crimes: it is not said, Who shall lay this, or that, or the other crime to their charge? but any thing? and what can be more comprehensive? Now, what is the ground of this bold challenge? It is grounded on the righteousness of Christ: for, says the apostle, "It is God that justifieth: who is he that condemneth? It is Christ that died, yea, rather that is risen again," &c.

Secondly, I come to shew what happiness or dignity the believer is exalted to by virtue of this righteousness. And, in so many words, I only name these two or three particulars.

1, He is exalted by it unto a state of peace and reconciliation with God: Rom. 5:1, "Being justified by faith, we have peace with God." God for ever lays aside every grudge in his heart against the soul that is clothed therewith.

2, They are exalted by this righteousness unto a state of sonship. Christ was "made under the law, to redeem them that were under the law, that we might receive the adoption of sons," Gal. 4:4, 5.

3, Unto a state of fellowship and familiarity with God, and access to him with holy confidence and boldness: Heb. 10:19, 20, 21, 22, "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh; and having an high priest over the house of God: let us draw near with a true heart, in full assurance of faith." Heb. 4:14, 16, "Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us come boldly unto the throne of grace." The believer may come, under the covert of this righteousness, with as great freedom unto God as his Father in Christ, as ever Adam could have done in a state of innocence.

4, At last thou shalt be exalted to a state of endless glory. For heaven (as I was hinting before) is the purchase of the obedience and death of Christ; and faith acted on this righteousness and satisfaction, is the path of life, by which we enter into these rivers of pleasures, and that fulness of joy which is at God's right hand for evermore.

IV. The fourth thing was the application of the doctrine. And my first use shall be of information, in these few particulars:

1, Is it so, that in a Surety's righteousness believers are exalted? then see hence, that whatever account the world may make of them, as the dross and offscouring of the earth, yet they are dignified persons in God's reckoning: "Since thou wast precious in my sight, thou hast been honourable."

2, See hence, that the believer has no ground of boasting. Why? Because it is not in his own, but in Christ's righteousness, that he is exalted: "Boasting is excluded," says the apostle. "By what law? of works! Nay; but by the law of faith," Rom. 3:27. If it were by our own doings or obedience that we were exalted, we would have something to boast of: but since it is in his righteousness that we are exalted, we have nothing whereof to glory in ourselves. There are three questions that the apostle asks, which may silence all flesh, and put all boasters to an eternal blush, 1 Cor. 4:7, "Who maketh thee to differ? What hast thou that thou didst not receive? Why dost thou glory as if thou hadst not received it?" Let believers themselves pose their souls with these, or the like inquiries, when pride begins to arise in their breasts.

3, See hence what obligation we lie under to the Lord Jesus; who, although he was the great Lawgiver, yet was content to be made under the law; though he was the Lord of life, yet humbled himself unto the death, to bring in that righteousness by which we are exalted. He was content to be numbered among the transgressors, that we might be counted among the righteous; he was content to become sin, that we might be made the righteousness of God; content to become a curse for us, that the blessing of Abraham might rest upon us. O admire this love, which passeth knowledge.

4, See hence a noble antidote against a spirit of bondage unto fear. What is it that thou fearest, O believer? Indeed if thou sin, thou mayst fear the rod of a Father; for "he will visit thy transgression with the rod, and thine iniquity with stripes." But art thou afraid of vindictive wrath? There is no ground for this, Luke 1:74, he has "delivered us out of the hands of our enemies, that we might serve him without fear;" that is, without all servile or slavish fear of wrath. Art thou afraid of the tempests of mount Sinai? There is no ground for that, for the storm brake upon the head of thy Surety; and therefore thou mayst sing and say, as Isa. 12:1, "Though thou wast angry with me, thine anger is turned away." Art thou afraid lest thou be refused access unto the presence-chamber? Improve this righteousness by faith, and thou shalt see that the way to the holy of holiest is opened, and get the banner of love displayed over thee. Whenever the poor believer takes the righteousness of the Surety in the hand of faith, and holds it up unto God as a ransom of his own finding, he is so well pleased with it, that his frowns are turned into smiles. In a word, you shall never get rid of a spirit of bondage, till you learn by faith to improve this law-binding righteousness; and then indeed legal fears and terrors do vanish, like the darkness of the night before the rising of the sun.

Use second, of reproof unto all those who are seeking to exalt themselves by a righteousness of their own, like the Jews, Rom. 10:3, who "went about to establish their own righteousness, and would not submit themselves unto the righteousness of God." There are some of the hearers of the gospel, who exalt themselves in a negative righteousness: they are not so bad as others; they are free of gross outbreakings, being no common drunkards, swearers, or Sabbathbreakers, and therefore conclude that all is right with them. But, Sirs, the Pharisee could make this brag: and Paul before conversion could say, that touching the law he was blameless; and yet, when God opened his eyes, he found himself lying under the arrest of justice; for "when the commandment came, sin revived, and he died." Others are exalting themselves in a moral kind of righteousness, they not only cease to do evil, but do many things that are materially good; they are sober, temperate, just in their dealings, liberal to the poor, good peaceable neighbours; they love every body, and every body loves them, they keep the commandments as well as they can: and this is the ground they are standing upon. But I may say to you, as Christ said to the young man, who told him, "All these things have I kept from my youth up, Yet lackest thou one thing." O what is that? say you. I answer, it is to be brought off from the rotten bottom of a covenant of works that ye are standing upon. Ye want to see that ye are spiritually dead in trespasses and sins, and that ye are legally dead, condemned already, and the wrath of God abiding on you. Ye want to see, that "all your own righteousness is as filthy rags," and to be made to say, with the church, "Surely in the Lord have I righteousness and strength." Others will go farther than bare morality; they will abound in the duties of religion, read, hear, pray, communicate, run from sermon to sermon, from sacrament to sacrament; and upon these things they rest. All these things are good in their proper place; but if you build your hope of acceptance here, you are still upon a covenant of works' bottom, seeking righteousness, as it were by the works of the law; and while you do so, you do but seek the living among the dead. All your works are but dead works, till you be in Christ; and they will but stand for cyphers in God's reckoning, till you be brought to submit to this righteousness, by which alone guilty sinners can be exalted. Others rely upon a mixed kind of righteousness: they will freely own, that their duties and performances will never exalt them into favour and acceptance with God; but, O, say they, it is Christ and our duties, Christ and our prayers, he and our tears and repentance, that must do it. But believe it, Sirs, Christ and the idol of self will never cement; these old rotten rags will never piece in with the white and new robe of the righteousness of the Son of God: and if you adventure to mingle them together, "Christ shall profit you nothing," Gal. 5:2, 3, 4. Others again, they will pretend to renounce all their works and duties, and own, with their mouths, that it is by faith in Christ only that they hope to be accepted; but though they own this with their mouth, yet still their hearts cleave fast unto a covenant of works; they were never through the law, dead to the law; and when nothing else will do, they will make their own act of believing the righteousness on which they lean for acceptance, which is still a seeking righteousness in themselves; whereas, if ever we be justified before God, we must have it in the Lord Jesus, saying, "In him will we be justified, and in him alone will we glory." Faith carries the soul quite out of itself; yea, faith renounces its own act in the point of justification. All these, and many other rooms and lying refuges, hath the devil and our own hearts devised, to lead us off from Christ. But, O Sirs, believe it, these are but imaginary sanctuaries, and the hail will sweep them away. Nothing but the doing and dying of the Surety, apprehended by faith, will ever exalt you into favour and fellowship with God, or acquit you from the curse and condemnation of the broken law. And unless ye betake yourselves to the horns of this blessed altar, to this refuge of God's appointing, you are undone; and you may read your doom, Isa. 50:11, "Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie down in sorrow."

Use third, of trial. Is it so, that in Christ's righteousness we are exalted. O then, Sirs, try if you be really exalted by this righteousness.

There is the more need to try this now, that you are to approach the table of the Lord. This righteousness is the wedding garment, without which you cannot be welcome guests. And if you adventure to meddle with the symbols of Christ's body and blood without it, you may expect that the master of the feast will say to you, "Friend, how camest thou in hither, not having a wedding garment?" For your trial, I offer these two or three things.

1, Hast thou seen thyself condemned by the law or covenant of works? Every man by nature is condemned already, while out of Christ. Now, the ordinary way that God takes of bringing an elect soul unto Christ, and under the covering of his righteousness, is by discovering unto him the sentence of condemnation that he is under by virtue of the broken law; and thus paves the way toward his acceptance of Christ as the Lord our righteousness: for thus it is that "the law is our schoolmaster, to lead us unto Christ, that we may be justified by faith." The Lord leads the sinner to Mount Zion by the foot of Sinai: the Spirit's way is, first to convince of sin, and then of righteousness.

2, Has the Lord discovered the Surety and his righteousness to thee? and has thy soul found rest here? Perhaps the law, and its curses, justice and wrath, were pursuing thee; and thou couldst not find a hole wherein to hide thy head, all refuge failed. At length the Lord drew by the vail, and discovered his righteousness as a sufficient shelter, saying, "Turn ye to the stronghold, ye prisoners of hope." And thither thou fledst, as unto a city of refuge, saying, "This is my rest, here will I dwell." Readily, when it comes to this, there is a little heaven of serenity and joy enters into the soul, so that, if it were possible, it would make heaven and earth to ring with Hallelujahs of praise unto God for his unspeakable gift. Dost thou not know, O believer, something of this, to thy sweet experience? This says, that in his righteousness thou art exalted.

3, When an arrow of conviction is at any time shot by the hand of God into thy conscience, whereby thy peace and quiet is disturbed, whither dost thou run for ease and relief? The man that is married to the law, he runs unto the law for relief and ease; the law is the thing that heals him: his prayers, his tears, his reformation, is that which stops the mouth of his conscience. But as for the believer, he can never find rest on this side of the blood of sprinkling, he gets his healing only from under the wings of the Sun of righteousness. No other balm will give him ease but the balm of Gilead; and no other hand can apply it, but the Physician there.

4, If you be exalted by imputed righteousness, you will be the real students of gospel-holiness. It is a gross perverting of the gospel, and a turning of the grace of our God into wantonness, for folk to pretend that they are justified by the merit of Christ, while they are not at the same time concerned to be sanctified by the Spirit of Christ. Sanctification, or freedom from the power and dominion of sin, is a part, and no small part, of that salvation which Christ has purchased by his obedience and death; Tit. 2:14, "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Justification and sanctification go always hand in hand. He who is "made of God unto us righteousness," is also made sanctification; we are "justified and sanctified in the name of the Lord Jesus, and by the Spirit of our God." Try yourselves, then, by this, whether you be exalted by his righteousness. Are you delivered from the reigning power of sin? at least, is it so far broken, that it is become your burden, under which you groan, saying, with the apostle, "Wretched man that I am, who shall deliver me from the body of this death?"

Use fourth shall be of consolation and encouragement to believers who are exalted in this righteousness. By virtue of it, O believer, thou art entitled unto every thing that possibly thou canst stand in need of. Whatever grace or mercy thou want, thou shalt have it, if thou do but improve this law-bidden righteousness. Wantst thou pardoning grace to take away the guilt of sin? That is one of the gifts of God, through the righteousness of Christ apprehended by faith; for "he is set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins." Wantst thou to have thy peace with God confirmed? Improve this righteousness by faith, for, "being justified by faith, we have peace with God through our Lord Jesus Christ." Wants thou access unto the holiest? By faith in the blood of Jesus have we access with boldness. Wantst thou medicinal grace for healing of soul plagues? Improve this righteousness by faith; for by his stripes we are healed. Out of the side of our gospel-altar comes forth living water, that healeth the corrupt and dead sea of indwelling corruption, Ezek. 47:9, This is "the tree of life, whose leaves are for the healing of the nations." Wantst thou a shadow or covering, to shelter thy weary soul from the scorching heat of divine anger, or of temptation from Satan, or tribulation from the world? Improve this righteousness, and sit down under the shadow of it; it is "as the shadow of a great rock in a weary land." Wantst thou courage to look the law or justice of God in the face? Here is a fund for it; for under this covering thou mayest look out with confidence, and say, Who can lay anything to my charge? Wantst thou to have the new covenant confirmed to thy soul? Improve this righteousness by faith; for Christ, by his obedience and death, confirmed the covenant with many. His blood is the blood of the New Testament; and when the soul by faith takes hold of it, the covenant of grace is that moment confirmed unto it for ever. In a word, by virtue of this righteousness thou mayest come to a communion-table, and to a throne of grace, and ask what thou wilt; our heavenly Father can refuse nothing to the younger brethren, who come to him in their elder Brother's garment. By virtue of this righteousness, thou mayest lay claim to every thing, to all the blessings of heaven and eternity. Thou didst indeed forfeit thy right in the first Adam; but the forfeiture is recovered, and the right restored to thee upon a better ground, namely, upon the obedience and death of the second Adam; and thou comest in upon his right. May not all this then revive thy drooping spirit, and make thee take up that song in the text, "In thy name will I rejoice all the day; and in thy righteousness will I be exalted?"

THE HUMBLE SOUL THE PECULIAR FAVOURITE OF HEAVEN

A Sermon preached on a Fast-day before the Administration of the Lord's Supper at Orwell, July 27, 1721

Job 22:29.—When men are cast down, then thou shalt say, There is lifting up; and he shall save the humble person.

1 Pet. 5:5, 6.—Be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.

Ps. 138:6.—Though the Lord be high, yet hath he respect unto the lowly; but the proud he knoweth afar off.

IT is not material to inquire when or upon what occasion this psalm was penned. In the beginning of the psalm, the psalmist enters upon a firm resolution to praise the Lord; and he lays down several excellent grounds of praise and thanksgiving through the body of the psalm. As,

1, He resolves to praise God for the experience he had of his love and faithfulness, in the accomplishment of his gracious word of promise unto him, ver. 2, "I will praise thy name for thy loving kindness, and for thy truth: for thou hast magnified thy word above all thy name." God has a greater regard unto the words of his mouth, than to the works of his hand: Heaven and earth shall pass away, but one jot or tittle of what he hath spoken shall never fall to the ground. Some do understand this of Christ the essential Word, in whom he has set his name, and whom he has so highly exalted, that he has given him a name above every name.

2, David resolves to praise God for the experience he had of God's goodness in hearing his prayers, ver. 3, "In the day when I cried, thou answeredst me: and strengthenedst me with strength in my soul." God granted him a speedy answer; for it was in the very day that he cried that he was heard: and it was a spiritual answer; he was strengthened with strength in his soul. Would you have soul-strength for the work ye have in view? then cry unto him who is the strength of Israel for it; for "he giveth power to the faint, and he increaseth strength to them that have no might.

3, He resolves to praise God for the calling of the Gentiles, which he foresaw by the spirit of prophecy, ver. 4, 5. The prosperity and enlargement of the kingdom of Christ, is what fills the believer's mouth with Hallelujahs of praise.

4, He resolves to bless God for his different ways of dealing with the humble and the proud, for his grace to the one, and his contempt and his rejection of the other, in the words which I have read: "Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off."

It is the first part of the verse I design to insist upon. Where we may notice,

1, The character of the gracious soul; he is a lowly person, one that is emptied, and abased in his own eyes. He sees nothing in himself, either to recommend him to God or man: on which account he is sometimes called poor in spirit, Matt. 5:3. He has got something of the mind and spirit of Jesus in him, and so has learned of him who is meek and lowly, Matt. 11:29.

2, We have here God's transcendant greatness; he is the high Lord, or Jehovah. He is "the high and lofty One that inhabiteth eternity, and who dwells in the high and holy place, to which no man can approach." Who can think or speak of his highness in a suitable manner? It dazzles the eyes of sinful mortal worms, to behold "the place where his honour dwells." O how infinite is the distance between him and us! "There are none among the sons of the mighty that can be compared unto him." Yea, "the inhabitants of the earth are before him as a drop of a bucket, and as the small dust of the balance." He is not only high above men, but above angels: cherubims and seraphims are his ministering spirits. He is high above the heavens; for the heaven, yea, the heaven of heavens cannot contain him. And he humbleth himself when he beholds the things that are in heaven. O, Sirs, study to entertain high and admiring thoughts and apprehensions of the glorious majesty of God: for "honour and majesty are before him; strength and beauty are in his sanctuary."

3, You have the amazing grace of this High God: though the distance between him and us be infinite, yet he hath a regard to the lowly. The apostle Peter expresseth this by "giving grace to the humble," 1 Pet. 5:5, God is good to all; he distributes the effects of his common bounty to the good and bad, to the just and unjust; but he reserves his special grace and favour for the meek and lowly soul. What further is needful for explication, will occur in the sequel of the discourse.

Observe, "That the lowly and humble soul is the peculiar favourite of the high God. Though the Lord be high, yet hath he respect unto the lowly.

This truth is so evidently founded on the text, that I shall not consume time in adducing other texts of scripture to confirm it. Many that I might name will fall in, in the prosecution of the doctrine; which I shall attempt, through grace, in the following method:—

I. I shall give some account of this lowliness and humility, and shew wherein it consists.

II. Prove, that the humble and lowly soul is the peculiar favourite of heaven.

III. Why God has such respect to the lowly.

IV. Lay before you some marks or characters of the lowly and humble soul.

V. Offer some motives pressing you to seek after it.

VI. Offer a few directions and advices how it may be attained.

I. The first thing proposed is, to give some account of this lowliness and humility, that ye may know wherein it consists. Now, lowliness being a relative grace, we must consider it in a threefold view. Either, 1, As it has a respect unto ourselves. Or, 2, As it has a respect unto others. Or, 3, As it has a respect unto God.

First, I say, it may be considered with respect to ourselves. And so it implies,

1, Low and under-rating thoughts of ourselves. The humble soul has low thoughts of his own person; as David, "I am a worm, and no man." "I am less than the least of thy mercies," says Jacob. He has low thoughts of his pedigree: he is not like the princes of Zoan, that valued themselves on this, that they were the offspring of ancient kings. Some folk think there is none like them, because they are of such a clan, and such a family, they have such lords and lairds for their relations. But the humble soul he makes little account of all these: "Who am I (says David), and what is mine house, that thou hast brought me hitherto?" He considered himself as the degenerate plant of a strange vine; as a rotten branch of the corrupted and fallen family of Adam: he views the rock whence he was hewn, and the hole of the pit whence he was digged, saying, as in Ps. 51:5, "Behold, I was shapen in iniquity: and in sin did my mother conceive me." Again, the man has low thoughts of his own abilities for any work or service he is called to in his generation. O, says the lowly soul, I see I am nothing, I can do nothing; I cannot of myself think a good thought. "I am not sufficient of myself to think any thing as of myself," says Paul. I cannot read, hear, pray, communicate, meditate, or examine myself: I see such sin and imperfection attending every duty I set about, as may justly provoke a holy God to cast it back like dung upon my face: I am sure my goodness extendeth not to him. I see I cannot subdue one corruption, or resist the least temptation, when left to myself; I fall before it, and must needs be carried down the stream like a dead fish, unless the Lord's grace be sufficient for me. Again, the man has low thoughts of his attainments, whether moral or evangelical. O, says Agur, "I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy." And Paul, the great apostle of the Gentiles, he did not reckon that he had attained, or that he was already perfect; but he forgets those things which were behind, reaching forth unto things that were before, Phil. 3:12, 13.

2, This lowliness and humility with respect to ourselves, has in it a self-abhorrence, which is yet a degree beyond the former. The man sees so much sin and guilt, so much emptiness, poverty, and vileness about himself, that, with holy Job, he cries out, "Behold, I am vile, what shall I answer thee? I abhor myself, and repent in dust and ashes." Agreeable unto which is that, Ezek. 36:31, "Ye shall remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight, for your iniquities, and for your abominations."

3, It has in it a singleness of heart in the discharge of duty, without vain glory, or Pharisaical ostentation. It argues a proud hypocritical spirit, to pray, or give alms, or do any duty, to be seen of men, that we may procure a vogue to ourselves, or the approbation of others. I am afraid, there are many that attend sermons, and sacraments, with a design to maintain their credit and reputation among their neighbours. Verily, such have their reward; but a sorry one it is, when they have got it: the day comes, when this fig-leaf covering shall be torn, and your nakedness, emptiness, and hypocrisy, exposed before men and angels. The humble and lowly Christian will make conscience of duty, although none in the world should see him; yea, the more retired he is, he loves it the better, he cares not though, in things of this nature, his left hand did not know what his right hand doth.

Secondly, This lowliness and humility, considered with respect unto others, has these things in it.

1, A preferring of others above or before ourselves. Agreeable unto this is the apostolical command, Phil. 2:3, "Let nothing be done through strife, or vain-glory, but in lowliness of mind let each esteem other better than themselves." Not that a child of God should think a profane reprobate in a better state than himself; but every true child of God will see so much in himself, as will make him ready to think the worst reprobate as good, or rather better than he is by nature; and he will see, that the least of saints have something wherein they do excel him. This was the disposition of the great apostle, he looked on himself as the chief of sinners, and the least of all saints.

2, A looking upon the gifts and graces of others without a grudge. He will not say, This or that man darkens me: no; he rejoices to see the gifts and graces of God's Spirit abounding toward others: "Would God (says Moses) that all the Lord's people were prophets." And then he will shun all vain comparison of himself with others: he will not say, "Stand by, for I am holier than thou;" or, with the proud Pharisee, "God, I thank thee, that I am not as other men are, or even as this publican." No, he rather sinks in his own esteem, when he looks on others, as Agur did, Prov. 30:2.

3, It has in it an affable, courteous carriage toward all, 1 Pet. 3:8, Religion does not countenance a sullen, morose, and haughty carriage; no, on the contrary, we are expressly commanded to be "gentle, shewing all meekness unto all men."

Thirdly, This lowliness and humility of soul may be considered with reference unto God. And so it implies these things following.

1, High and admiring thoughts of the Majesty of God. When God discovers himself, the man sinks into nothing in his own esteem. O, will the humble soul say, with Moses, Exod. 15:11, "Who is like unto thee, O Lord, amongst the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?"

2, A holy fear and dread of God always on his spirit; especially in his immediate approaches unto the presence of God, in the duties of his worship. Says he, The very angels cover their faces with their wings before him, crying, "Holy, holy, holy is the Lord God of hosts;" how then shall I, a man of polluted lips, take his holy name into my mouth? This makes him, with the publican, to smite upon his breast; to stand afar off, crying, "God be merciful to me a sinner." That is the language of the humble soul, which you have, Ps. 15:1, "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? and, Ps. 24:3, "Who shall ascend into the hill of the Lord? and who shall stand in his holy place?"

3, It has in it an admiring of every expression of the divine bounty and goodness toward men in general, and toward himself in particular. O, says he, "What is man, that thou art mindful of him? and the Son of man, that thou visitest him? and, Who am I, that thou hast brought me hitherto? Is this the manner of man, O Lord God? and what can I say more?" as David. And what more can be said! for "praise is silent for thee, O God in Zion." A silent admiration of the grace and condescension of the great Jehovah, is the highest degree of praise we can win at in this life, while our harps are so mistuned by sin.

4. It has in it a giving God the glory of all that we are helped to do in his service. When the man wins to discharge duty in any measure comfortably, he will not sacrifice to his own net, nor burn incense to his own drag; he will not, like proud Jehu, say, "Come, and see my zeal for the Lord." No, that is not the way of the humble soul; he knows that he has all from the Lord, and therefore he will give all the glory unto him, saying, "Not unto us, O Lord, not unto us, but unto thy name be the glory." "I laboured (says Paul) more abundantly than all the rest of the apostles; yet not I, but the grace of God which was with me. By the grace of God I am what I am."

5, It has in it a silent resignation unto the will of God, and an acquiescence in the disposals of his providence, let dispensations be never so cross to the inclinations of flesh and blood. "Here I am (will the poor soul say with David), let him do to me as seemeth good unto him." The man sees awful sovereignty in the dispensation, which makes him to say, "Shall the thing formed say to him that formed it, Why hast thou made me thus?" He sees, that his furnace is not by the ten thousandth part so hot as his sins deserve; and therefore silences his soul, with the church, saying, "Wherefore doth a living man complain, a man for the punishment of his sins? Thou hast punished us less than our iniquities deserve." He sees, that the cup put into his hand, is far from the bitterness of that cup that was put into the hand of Christ; and this makes him to say, "If these things were done in the green tree, what shall be done to such a withered stick as I am?" and therefore I will even be dumb with silence before him, not opening the mouth, because it is the Lord that doth it.

6, Although all these things I have named be the ingredients and concomitants of true humility; yet I think the very soul and essence of gospel-humiliation lies in the soul's renouncing of itself, going out of itself, and going in to, and accepting of the Lord Jesus Christ, as its everlasting all; as the all of its light, life, strength, righteouness, and salvation. And I think, that a man never passes the verge of moral humility, till self-righteousness be dethroned, till the high and towering imaginations of the man's own righteousness by the law be levelled by the mighty weapons of the gospel, and be brought to submit unto the righteousness of God for justification, which is revealed in the gospel from faith to faith.

In a word, the humble and lowly believer is content to be nothing, that Christ may be all in all unto him: content to be a fool, that Christ may be his only wisdom; content to be, as he really is in himself, a guilty condemned criminal, that Christ may be his only righteousness; content to be stript of his filthy rags, that he may be clothed with a borrowed robe. O, says the humble soul, "surely in the Lord alone have I righteousness and strength: in him will I be justified, and in him alone will I glory," Isa. 45:24, 25, "Yea doubtless (says humble Paul), I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord: and do count them but dung that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," Phil. 3:8, 9. And so much for the first general head, namely, the nature of this lowliness.

II. The second thing proposed was, to shew that the lowly and humble soul is the peculiar favourite of Heaven. This will be abundantly evident, if we consider,

1, That when the Son of God was here in our nature, he shewed a particular regard unto such. Ye have a clear instance of this in the centurion, Math. 8:8. The centurion there addresses Christ in behalf of his servant, who was grievously tormented of the palsy; Christ, in the 7th verse, promises to come to his house and heal him. Well, see the lowliness of the man's spirit, ver. 8. "Lord (says he), I am not worthy that thou shouldst come under my roof." And what a large commendation Christ gives to the man, you see in ver. 10, "I have not found so great faith, no not in Israel." And ver. 13, he grants him all that he asked, "Go thy way, and as thou hast believed, so be it done unto thee." The same we see in the Syrophenician woman, Matth. 15:27. The lowliness and humility of her spirit made her to sit with all the repulses she met with. When Christ calls her a dog, she takes with it, saying, "Truth, Lord, I am a dog," and shall be content if I may but have a crumb, the dog's portion. And what follows on this? "O woman, great is thy faith: be it unto thee even as thou wilt." Thus, I say, Christ, in the days of his flesh, discovered the greatest regard unto the humble; and he is the same now in a state of exaltation that he was in a state of humiliation.

2, When God gives the grace of humiliation, it is a sign that he intends more grace for that soul: 1 Peter 5:5, "He giveth grace to the humble." Ye know men use to lay up their richest wines in their lowest cellars; so God he lays up the richest treasures of his grace in the heart of the humble and lowly. And hence it comes, that, the humble Christian is ordinarily the most thriving and growing Christian. The humble valleys laugh with fatness, when the high mountains are barren; so the humble Christian is made fat with the influences of heaven, when lofty towering professors are, like the mountains of Gilboa, withered and dry, because the dew and rain of the graces and influences of the Spirit are suspended from them.

3, Honour, exaltation, and preferment is intended for the humble soul: "Before honour is humility," says Solomon. Ps. 113:7, 8, "He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; that he may set him with princes, even with the princes of his people." They shall be as it were his ministers of state, that shall attend his throne, and have place among them that stand by.

4, God's eyes are upon the humble. Indeed the eye of his omniscience beholds all the children of men; but his countenance beholds the humble and upright soul: Is. 66:1, 2, "Thus saith the Lord, the heaven is my throne, and the earth is my footstool; where is the house that ye build unto me? and where is the place of my rest? for all those things hath mine hand made, and all those things have been, saith the Lord; but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." The humble soul is the object of his peculiar love and care: "The eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in their behalf."

5, Not only God's eye, but his ear is toward the lowly soul: Ps. 10:17, "Lord, thou hast heard the desire of the humble; thou wilt prepare their heart, thou wilt cause thine ear to hear." Would you have preparation for a communion-table? Would ye be brought unto God's feet, and have a hearing there? Then come with lowliness and humility of soul.

6, The great Jehovah, the infinite God, he dwells in and with the humble: Is. 57:15, "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." God has a twofold palace where he dwells; the one is in heaven, the other is in the heart of the humble Christian. He says of the humble soul, as he said of Zion, "This is my rest for ever; here will I dwell, for I have desired it." And for what end will he dwell in the heart of the humble? It is to revive and comfort them. The new wine of the consolations of God, which are not small, shall be poured into the heart of the lowly soul. He will "comfort them that mourn in Zion, he will give them the oil of joy for mourning, and the garment of praise for the spirit of heaviness."

7, As God dwells with the humble, so the humble shall dwell with God in glory for ever: Matth. 5:3, "Blessed are the poor in spirit (which is the same with the lowly spirit), for theirs is the kingdom of heaven." They shall sit not only at his by-table here below, but be admitted to sit down at the high table of glory, and to eat and drink with Abraham, Isaac, and Jacob, yea, with the King of glory himself. It is the humble that surround the throne above, as you see, Rev. 4; they take their crowns off their heads, and cast them down before the Lamb, saying, "Thou art worthy, O Lord, to receive glory, and honour, and power." Thus you see that the humble soul is the peculiar favourite of the high God.

III. The third thing in the method was, to inquire why God has such a respect unto the lowly.

Ans. 1, God has such a respect unto the lowly, not as if this frame of soul were meritorious of any good at his hand, but because this is a disposition that best serves God's great design of lifting up and glorifying his free grace. What think you, Sirs, was God's design in election, in redemption, in the whole of a gospel-dispensation, and in all the ordinances thereof? His grand design in all was to rear up a glorious high throne, from which he might display the riches of his free and sovereign grace; this is that which he will have magnified through eternity above all his other names. Now this lowliness and humility of spirit suits best unto God's design of exalting of the freedom of his grace. It is not the legalist, or proud Pharisee, but the poor humble publican, who is smiting on his breast, and crying, "God be merciful to me a sinner," that submits to the revelation of grace. And truly I never think a man truly humbled till he be brought so far off his law-bottom, on which he stands by nature, as to lie down like a worm at the feet of sovereign grace, heartily content to be indebted to free grace for life, righteousness, pardon, and salvation.

2, God has such respect unto the humble soul because it is a fruit of his own Spirit inhabiting the soul, and an evidence of the soul's union with the Lord Jesus Christ, in whom alone we are accepted.

3, This is a disposition that makes the soul like Christ; and the liker that a person be to Christ, God loves him aye the better. We are told, that Christ was meek and lowly; he did not cry, nor lift up, nor cause his voice to be heard in the streets; though he was the brightness of his Father's glory, yet he was content to appear in the form of a servant; though he was rich, yet he was content to become poor, that we through his poverty might be rich. Now, the humble soul, being the image of Christ, who is the express image of his Father, God cannot but have a regard unto him.

IV. The fourth thing in the method was, to lay before you some marks by which you might try, whether ye be among the humble and lowly, to whom God has such a regard. You have especially need to try this now, when you are to make a solemn approach unto God at his table. "Let a man examine himself, and so let him eat." If you want this lowly frame of spirit, you cannot be welcome guests at the supper of the great King.

Now, for your trial, I shall suggest these things following.

1, The lowly soul is one that is many times ashamed to look up to heaven under a sense of his own vileness and unworthiness; as we see in the poor publican, and in David, Ps. 40:12, "Innumerable evils have compassed me about, mine iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of mine head, therefore my heart faileth me." Indeed, when by faith he looks to his cautioner, and his everlasting righteousness, his mediation and intercession, he has boldness to enter into the holy of holies, and can come with boldness to the throne of grace: I say, when he looks to Christ, he is not ashamed, Ps. 34:5. Behold when he looks to himself as he is in himself, he is even ashamed and confounded before the Lord, and ready to cry out with the prophet, Is. 6:5. "Woe is me for I am undone, because I am a man of unclean lips:" how shall I speak unto the King, the Lord of hosts? or how shall I appear before him?

2, He is one that is many times put to wonder that God has not destroyed him. He wonders that God has kept him out of hell so long, or that he has not let loose his hand, and made an utter end of him; and therefore he is much in adoring mercy, and long-suffering patience, with the church, Lam. 3:22, "It is of the Lord's mercies that we are not consumed, because his compassions fail not."

3, He is one that is most abased under the receipt of the greatest mercies and sweetest manifestations. We see this in the instance of David; when God promised to build him a sure house, and gave him a promise of the Messiah to spring of his loins, the man he is not lifted up, but, on the contrary, is filled with wonder that God should stoop so far toward the like of him: "Who am I (says he), that thou hast brought me hitherto?" The nearer that the humble soul is admitted unto God, the higher that he is lifted up unto the mount of enjoyments, he falls lower and lower in his own esteem. Abraham, when admitted to plead with God on the behalf of Sodom, Gen. 18 how does he sink into nothing in his own eyes? "Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes."

4, He is one that renounces the law as a covenant, and disclaims all pretensions to righteousness from that airt: "I through the law, am dead to the law, that I might live unto God." O, says the man, when he looks upon the law of God in its spirituality and extent, what can I expect from that airt, but wrath and ruin? yea, I am condemned already by the law; and if God mark iniquity, according to the tenor of it, I am undone for ever: Ps. 130:3, "If thou, Lord, shouldst mark iniquities; O Lord, who shall stand?" So then, try yourselves by this, Has a discovery of the law of God, in its spirituality, made you to own and acknowledge, that all your own righteousness is but as filthy rags, dung, and loss?

5, He is one that has high, raised, and admiring thoughts of Christ, and of his law-biding righteousness. As for the person of Christ, O the humble soul admires that: the lower that he falls in his own esteem, the higher doth Christ rise in his esteem. Ps. 73, David there is laid so low in his own eyes that he cries, ver. 22, "So foolish was I, and ignorant: I was as a beast before thee." Well, while it is thus with him, what are his thoughts of Christ? see it, ver. 25, 26, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever." And as for the righteousness of Christ, O how does his soul admire that, and clasp about it! O, says he, I have no works, no righteousness of mine own, to commend me to God, or wherewith to stand before him: but he is "the Lord my righteousness; and I will go on in his strength, making mention of his righteousness, even of his only."

I might give you several other marks of this lowliness of soul. I shall only name these two or three further. As,

1, He is one that looks on sin as his greatest burden, saying, with David, "Mine iniquities are gone over mine head: as an heavy burden they are too heavy for me." And particularly indwelling corruption, the fountain of sin; O how does he mourn and groan under that, saying, with Paul (Rom. 7:24), "Wretched man that I am, who shall deliver me from the body of this death."

2, He is one that values himself least, when others value him most. O, says he, others see only my outside; but if they saw the swarms of abominations that I see and feel in my own heart, I would be a terror unto them. When the multitude is crying, "Hosanna to the Son of David, he is riding, meek and lowly, upon an ass, and upon a colt, the foal of an ass."

3, He is one that is not puffed up with the falls of others, like some (1 Cor. 5:2); but rather the falls of others contribute to humble and empty him the more of himself. He sees, from the out-breakings of others, what is in his own heart, and how much he is obliged unto God for restraining grace: For if the bridle were but laid on my neck, will the humble soul say, I would be soon carried into the same excess of riot with others.

4, The humble soul is one that is thankful for little; he will not despise the day of small things: like the woman of Canaan, he is content of the crumbs that fall from the children's table. The humble soul is content of a bare word from the Lord. "O," says David, "God hath spoken in his holiness, I will rejoice." He thinks much of a single word from the Lord's mouth, and waits for it, as the servants of Benhadad, that catched at every word that dropped from the mouth of the king of Israel.

5, The humble soul is content and desirous to know what is God's will, that he may do it. Paul is no sooner humbled, but he cries, "Lord, what wilt thou have me to do?" Give grace to obey, and command what thou wilt.

V. The fifth thing in the method was, to offer some motives to press and recommend this lowliness and humility of spirit.

My first motive shall be drawn from the excellency of the grace of humility; and its excellency especially appears in two things.

1, It assimilates the soul to Christ. Men are inclined to imitate the example of the great ones of the earth; but here is the most noble pattern that ever was, even an incarnate Deity, saying, "Learn of me, for I am meek and lowly."

2, It is the distinguishing character of a Christian. The people of God are ordinarily called the humble and meek of the earth. A proud Christian is a contradiction; for pride is just an antipode to true religion. O what a difference did it put between the Pharisee and the publican! The proud Pharisee he brags God, as it were, with his good works: "God, I thank thee, that I am not as other men are, or even as this publican. I fast twice in the week, I give tithes of all that I possess." But the poor publican stands afar off, as if the Majesty of Heaven were about to strike him dead; and yet the publican goes home to his house justified, while the other is rejected.

MOT. 2d, Consider how reasonable this lowliness and humility of soul is. Whatever way we view ourselves, we shall find it highly reasonable. It is highly reasonable, whether we look to ourselves in particular, or the evils of the land and day wherein we live.

1. I say, take a view of thyself, man or woman, and thou shalt find ground of humiliation. For,

1st, Thou art a creature sprung of earth, whose foundation is in the dust, and cannot pretend to a higher extract than the very earth under thy feet. Hence is the exhortation of the prophet Jeremiah, "O earth, earth, earth, hear the word of the Lord." Earth in thy original, earth as to the supports of nature, and shall return unto the earth in the end.

2dly, Thou art not only a creature, but a frail creature, whose breath is in thy nostrils. Thou standest continually upon the brink of an endless eternity. And as there have but a few years passed over our heads since we arose out of the dust, so, ere it be long, death will sweep us off the stage, and then all our beauty, strength, stature, and other bodily excellencies, will be covered with rottenness: Is. 40:6, 7, 8, there you see it is the cry both of heaven and earth, "that all flesh is grass." Solomon, giving a description of the life of man, he sums it all up in two short words, "There is a time to be born, and a time to die." He leaps over the intermediate distance between man's birth and his burial, as a thing that was not worthy of his notice. He is born, and then he dies. The moment of time between the womb and the tomb is so short, might he say, that it does not deserve to be named.

3dly, Thou art not only a frail, but a sinful creature, wholly over-run with that loathsome leprosy, from the crown of the head to the sole of the foot. O, Sirs, what reason have we to be humble, who have defaced the image of God, cast dirt on all the divine attributes, trampled his law and authority under our feet. The sinner has swallowed a cup of deadly poison, which will infallibly destroy him, if infinite mercy and free grace prevent not. What ground has he then to be proud? O, says the prodigal, "I have sinned against heaven, and therefore am no more worthy to be called thy son," or to have the room of a hired servant in the family.

4thly, Thou art not only a sinful creature, but an impotent creature, that can do nothing in order to thy own help and relief. If God had not laid help upon one that is mighty, we had been all of us this day sinking under the fiery mountains of eternal vengeance and wrath. Such an impotent creature is sinful man, that as to natural things, he cannot make one hair of his head white or black, or add one cubit to his stature. And so helpless is he, as to spiritual and eternal concerns, that he can no more change the wicked habits of his heart, or the wicked ways of his life, than the Ethiopian can change his colour, or the leopard his spots.

5thly, Thou art a variable, changeable, and inconstant creature: liable to many alterations, both as to thy outward lot and thy inward frame. The man that is in greatest esteem to-day, may have his reputation ruined by the envenomed tongue of calumny to-morrow. In a word, thy health may soon be changed into sickness, thy riches into poverty, thy strength into weakness, thy beauty into ugly deformity. And as for thee, believer, though thy state be firm like the mountains, yet thy frame is but a changeable thing. Perhaps thou mayst be saying with David one day, "By thy favour my mountain stands strong;" and the next day crying out, "I am troubled with the hiding of his countenance." Although perhaps the candle of the Lord may be shining on thy tabernacle, yet in a little thou mayst be going mourning without the sun.

2. This lowly frame of spirit is highly reasonable, if we look abroad unto the world, and particularly the land wherein we live. O what great cause of deep humiliation have we this day before the Lord, when we take a view of the abounding profanity of our day! All ranks have corrupted their ways; a flood of atheism and wickedness, Jordan-like, has broke down all its banks. Have we not reason to be humbled for the universal barrenness that is to be found amongst us, under the drop of the glorious gospel? May not the Lord say to us, as he said of his vineyard (Is. 5), "I planted thee in a fruitful soil; I took all imaginable pains upon thee, by ordinances, by the rod, by mercies and crosses; yet, after all, when I looked that they should bring forth grapes, behold, they brought forth wild grapes." Again, have we not reason to be humbled for the lamentable divisions that are to be found amongst us? "Ephraim against Manasseh, Manasseh against Ephraim, and both they together against Israel." Because of the divisions of Reuben there are great thoughts of heart. Church and state are divided. And among other divisions that have been of late, we are like to have a new division in point of doctrine.

There is a handful of ministers who have lately put in a petition to our National Assembly, in favour of some of the pure and precious truths of the gospel, which they conceive to be injured by an Act of Assembly. There is a mighty cry raised against them, both in pulpits and in common conversation, as if they were the troublers of Israel, New-schemers, Antinomians, and what not. Many strange errors are fathered upon them, which they never once thought of. I shall be far from bringing a railing accusation against them who study to wound their reputation, and to mar the success of their ministry, for I look on many of them as great and good men. But if they be helped to bear reproach for the name of Christ, and for the cause of his truths, with humility and lowliness of mind, the Lord in his own time will find out a way to bring them forth to the light, so as they shall behold his righteousness. And although their reputation should sink for ever in the world, under the load of calumny that is cast upon them, I hope they think it but a small sacrifice for the least truth of God, which is of more worth than heaven and earth. However, I say this, among other things, is ground and cause of humiliation in our day, that any of the precious truths of Christ should be under a cloud, and that we should be divided in our sentiments thereanent. Have we not reason to be deeply humbled for our woful defections and backslidings, which are the ground of our divisions? We are departed from the Lord, and the Lord is in a great measure departed from us. What a woful withering wind has blown upon God's vineyard in the land! We are fallen from our first love, our former zeal for God and his precious truths, and the royalties of our Redeemer's crown. And is there not a lamentable decay as to the power and life of godliness, which has dwindled away into an empty form with the most? To conclude, it is not with the nobles, gentry, ministers, or people, in Scotland, as once in a day it has been; and the worst of it is, that though it be so, though gray hairs are here and there upon us, yet we do not perceive it: we make our faces harder than a rock, and refuse to return to the Lord. But I haste to a close.

MOT. 3d, Take a view of the noble patterns of humility that are set before us for our imitation. The saints militant are patterns of it. Abraham, the father of the faithful, in the forecited xviiith of Genesis, with what humility does he address himself unto God? "Behold, I have taken upon me to speak unto the Lord, which am but dust and ashes." And his grandson, Jacob, follows his footsteps herein, "I am less (says he) than the least of thy mercies." In a word, Job, David, Isaiah, Paul, and all the cloud of witnesses, have cast us a copy of humility. Again, the saints triumphant cast us a copy of this grace: they take their crowns off their heads, and cast them down at the Mediator's feet, ascribing the glory of all unto him, saying, "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." Again, angels are patterns of it: they do not look on it as a disparagement to be ministering spirits unto the heirs of glory. With what humility do they cover their faces with their wings in the presence of God, Is. 6? Again, Christ is a blessed pattern of this grace: "Learn of me, for I am meek and lowly:" he has left us an example, that we should follow his steps therein. "He humbled himself, and became obedient unto death, even the death of the cross." Though he was the high God, yet he "took upon him the form of a servant." And therefore "let the same mind be in us, which was also in Christ Jesus," Phil. 2:5. In a word, the infinite Jehovah, the eternal God, casts us a copy of humility; for "he humbleth himself to behold the things that are in heaven, and in the earth;" and, as you see in my text, "though he be high, yet has he respect unto the lowly." And are not all these patterns worthy of our highest imitation? And if this will not prevail, I offer,

A fourth motive: Consider the evil and danger of the sin of pride, that lies directly opposite unto it.

1, It is loathsome in the sight of God; he cannot endure to look on it; he beholds it afar off. Prov. 6:16, It is set in the very front of these things that the Lord hates: "These six things doth the Lord hate; yea, seven are an abomination unto him:" and the first of them is a proud look. God hates every sin, but he proclaims open war and hostility against the proud.

2, The evil of it appears in that it is a sign of a rotten heart within: Hab. 2:4. "Behold, his soul which is lifted up, is not upright in him." As humility and sincerity, so pride and hypocrisy go hand in hand.

3, It is the fertile womb of many other evils. It is the spring of division: Prov. 13:10, "Only by pride cometh contention." As I was saying just now, there are a great many divisions amongst us at this day. Church and state is divided, congregations and families are divided, ministers and people are divided: What is the matter? Pride lies at the bottom. If our proud hearts were but so far humbled as to confess our faults one to another, our divisions would soon come to an end. Again, pride is the mother of error and heresy; a root of bitterness that is troubling our Israel at this day. When men, especially clergymen, who have all a tang of infallibility with them, have asserted anything that is amiss in point of doctrine, their pride will not allow them to retract. Truth itself must rather fall a sacrifice than their reputation sink. Pride of reason is the very soul of the Socinian, and pride of will the soul of Arminian errors, and pride of self-righteousness is the source of that legal spirit that so much prevails in our day. Again, pride is the spring and root of apostacy; for, says Solomon, "Pride goeth before destruction, and an haughty spirit before a fall." Peter's pride was the immediate forerunner of his denying his Lord and Master. But again, consider that God has a particular quarrel with the sin of pride; he has threatened to "scatter the proud, in the imagination of their own hearts." You may read a lecture of God's controversy with the proud, Is. 2:11, 12, 13, &c., "The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down.—The day of the Lord of Hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low." And ver. 17, "The loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day." O what ruin has the sin of pride brought along with it!

1st, It turned angels into devils, and threw them from heaven into hell; "being lifted up with pride, they fell into condemnation," as the apostle insinuates. God could not endure pride to dwell so near him; and therefore he tumbled them down from heaven, and laid them under chains of eternal darkness.

2dly, It was pride that has wrecked all mankind, when it creeped out of the higher into the lower Paradise. "Ye shall be as gods," said the serpent; and immediately the bait was catched at; though in the event it made them liker the devil than God.

3dly, We might trace the story of what ruins it hath brought with it upon the ungodly world. Pharaoh refuses to bow so far to the command of God as to let Israel go; saying, "Who is the Lord that I should obey him;" and therefore he and his host shall "sink like lead in the mighty waters." Haman's pride brought him to an ignominious end: though he was his prince's greatest favourite to-day, yet he was hanged to-morrow on the gallows which he had set up for poor Mordecai. Nebuchadnezzar proudly vaunts himself of his royal palace, "Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty?" and immediately he is turned out from the society of men, and made to eat grass with the oxen. Herod, after his fine oration, he receives that applause from the people without any check, "It is the voice of a god, and not of a man; and immediately the angel of the Lord smites him, and he is eaten of worms."

4thly, As God has punished it in the wicked, so he has shewed his resentment against it in his own children. And pass who will, they shall not miss a stroke, if their hearts be lifted up within them: "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities." David's pride prompted him to number Israel, that he might make his brag that he was king over so many thousands; and thereupon a raging pestilence, in three days' time, sweeps away seventy thousand of Israel. Hezekiah's pride made him to shew his treasure of precious things to the king of Babylon's ambassadors: and therefore his posterity and his treasures must be carried away to Babylon out of their native land. In a word, tho' you were as the signet on God's right hand, ye shall not escape a stroke of fatherly wrath and anger, if you allow pride to lodge in your hearts. That threatening shall surely take place, both among friends and enemies, Prov. 29:23. "A man's pride shall bring him low." And if it miss his person, it shall fall heavy on his family: Prov. 15:25, "The Lord will destroy the house of the proud."

VI. The sixth and last thing I proposed was, to offer a few advices, in order to your attaining this lowly frame and temper of soul, which the high God doth so much regard.

1, Go to the law as a schoolmaster; read the ten commandments, and Christ's spiritual commentary upon them, Matth. 5. View the law of God in its utmost extent and spirituality, for it is exceeding broad. This would make the proudest heart to lie in the dust, Rom. 7:9, "I was alive without the law once: but when the commandment came, sin revived, and I died." The feathers of his pride and legal righteousness soon fell, when the law in its spirituality was set before his eyes.

2, Get Christ to dwell in your heart by faith; for the reigning power of this evil is never broken, till Christ come by the power of his Spirit, bringing down the towering imaginations of the heart, and erect his throne there. The more of Christ, the more humility; and the less of Christ, the more pride. When the spirit of Christ enters into the heart, he stamps the likeness and image of Christ there. O then, if you would have this humility and lowliness of spirit, "lift up the everlasting doors, that the King of glory may come in:" he brings a glorious retinue of graces with him, whereof this is one of the first.

3, Be much in viewing the glorious perfections of the Majesty of heaven, as they are displayed in the works of creation and providence; but especially as they shine in the face of Jesus Christ, and the glorious work of redemption through him. When the prophet Isaiah saw the Lord high and lifted up, and his train filling the temple, he cries out, "Woe is me, for I am undone, because I am a man of unclean lips." See Job 42:5, 6, "I have heard of thee (says he), by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes."

4, Be much in viewing the rock whence ye were hewn, and the hole of the pit whence ye were digged; I mean your original corruption and depravation; how you are conceived in sin, and brought forth in iniquity. And O how much of this cleaves even to believers themselves, while they are on this side of eternity! There is a law in the members continually warring against the law of the mind. This laid the great apostle Paul in the dust, notwithstanding of his high attainments.

5, Be much in viewing the vanity of the creature, and all things below. "Vanity and vexation of spirit," is written in legible characters upon all things under the sun. "The fashion of this world is passing away." Be much in viewing the bed of the grave, where you must lie down shortly, and where rottenness and corruption shall cover you: let this make you say, with Job, "to corruption, Thou art my father; and to the worm, Thou art my mother, and my sister." View an awful tribunal, and an endless eternity, that is to follow on the back of death, where you and I shortly shall stand panels, and receive a sentence from the righteous Judge, which shall determine our state for ever.

6, Lastly, Be much in eyeing these patterns of lowliness and humility which I already mentioned. God, angels, and saints have cast you a copy of it. But especially be much in viewing the humility and humiliation of the Son of God, which is proposed as the great pattern (Phil. 2:5, 6, 7, 8), "Let this mind be in you which was also in Christ Jesus: who being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."

THE NECESSITY AND PROFITABLENESS OF GOOD WORKS ASSERTED

A Sermon, preached at Kirkcaldy, April 12, 1724.

2 Cor. 7:1.—Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

Rev. 22:14.—Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

John 7:17.—If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

PREFACE

THE following discourse is one of those for which I am become a debtor to the public, on the occasion mentioned in the preface of that upon Rev. 3:4. Although I am abundantly sensible of my lame management of this important subject; yet I am not conscious of swerving, in any one point of doctrine, from the word of God, and the approven standards of this church: and, if in the least jot I have departed therefrom, either in this or any other of these sermons charged with heterodoxy, I am so far from pretending to infallibility, that I hope I shall never be ashamed publicly to retract what, upon conviction, shall be found to be amiss.

I look upon it as one of the most difficult things that belongs to us ministers, in the dispensation of the everlasting gospel, so to divide the word of truth, as to deliver it in the order and connection wherein God has laid it in the new covenant. Indistinct views here cannot miss to lead both ourselves and hearers into a maze and labyrinth of confusion, and exceedingly mar the sweetness of divine truth, with the success of the gospel. Every truth of God, even in itself, and abstractly considered, is precious; but the beauty, lustre, and sweetness of divine truth is never seen or felt, until the truth be known "as it is in Jesus." All the truths of divine revelation meet in him, as the beams in the sun, or as the spokes of a wheel in their centre; insomuch that, if any truth of God be handled, or any duty of the law inculcated abstractly from him, it is taken out of its proper place where God has set it, and consequently cannot miss to lose its savour and beauty: and therefore it was not without ground the apostle expressed himself, as we have it, 1 Cor. 2:2, "I determined not to know any thing among you, save Jesus Christ, and him crucified." He is the glorious "foundation laid in Zion," and "another foundation can no man lay;" and if, in building, we do not keep our eyes continually on this chief corner stone, we cannot shun to make very confused and irregular work. In a particular manner, when we inculcate good works upon our hearers, if we do not lead them, in the first place, to work that great work of God, namely, to "believe on him whom he hath sent," we do but press them to build castles in the air, which fall down as fast as they are reared up. All our works will be found to be but empty cyphers in the day of the Lord, if this foundation be not first laid. The root on which they grow, namely, that of the old Adam, being rottenness, the blossom cannot miss to go up as the dust.

It is the ruin of thousands in the visible church, that, whenever the law of God has pricked or wounded their hearts, and brought them under any concern for salvation; that, being married to the law as an husband, they run to it for relief. Hence it is the ordinary dialect of awakened sinners, before the revelation of the remedy, "What shall we do?" or, "What good thing shall we do to inherit eternal life?" And, accordingly, they fall a doing and working and there they rest; by which means, these very duties, which should lead them to Christ, prove a bar and hindrance of their coming to him. But, since the fall of Adam, the law was never given to man with a design that he should rest or stay in it, but that man, by the law, might be carried forth to him, who is "the end of the law for righteousness to every one that believeth." I own, that they who rest in the law and its works, may find some sort of peace and ease for a while; but true, solid, and lasting peace, can never be found on this side of Christ.

We do not read of any plaster that the stung Israelites were to make use of for their healing, but only looking to the brazen serpent. If they had made a confection of the best herbs in the wilderness, or a plaster of all the sovereign ingredients in the world, and withall heaped up mountains of prayers, or poured out seas of tears, all would not have helped, if they had not looked unto the brazen serpent. God had appointed that as the only way of relief; and therefore nothing else could perform the cure. So, here, God hath set up his Christ as the only way of life; he hath lifted him up upon the pole of the gospel, "that whosoever believeth in him should not perish, but have eternal life." And though we should spend our whole time and strength, in praying, mourning, and other acts of obedience, all would be of no avail, unless we made use of God's remedy, in a way of believing, and that is, "Look unto me, and be ye saved, all the ends of the earth." Isaiah 45:22.

But, say ye, by this means we may lay aside praying, reading, hearing, and other duties of obedience, altogether. I answer, By no means. I do not bid you quit duties, but only as a plaster for healing your wounds, or as a ground of acceptance. Duties, indeed, are subservient unto the cure, but they themselves are not the cure. For instance, prayer is a seeking of the cure, but not the cure itself: in leading and hearing, we are directed how to come at the cure, but these are not the cure. We would reckon it a piece of prodigious folly, for one in distress to reckon himself healed, merely upon his seeking and getting a physician's advice, though he never apply the remedy prescribed. By our works of obedience, before conversion, like the man lying at the pool, we only study to have a deportment suitable unto these who wait for divine mercy; and by our obedience, after conversion, we only express our gratitude for the cure, which he, in his sovereign grace, hath wrought, by the Spirit's application of the blood of Jesus: but still these works of obedience, whether before or after conversion, are not the cure. It is a known maxim among sound divines, That being justified we work, but we do not work that we may be justified. So then, let us never put our duties in the room of Christ. The man that rests in anything on this side of Christ, will at last rest on this side of heaven. All our duties and works of obedience will be but as ropes of sand, or chains of glass, too brittle to draw our souls up to glory.

It is very observable, that the order and connection betwixt duty and privilege is quite inverted in the covenant of grace, from what it was under Adam's covenant. In the last of these, duty was the foundation of privilege; but, in the first, viz. the new covenant, privilege received by faith is the foundation of duty. In Adam's covenant, man was first to do his duty; and on that ground, in a way of pactional debt, he might expect and plead the reward of life. But now, man having forfeited life by the breach of that covenant, God will have him to take life as a free gift through Christ; and thus to set his seal to his record, "that he hath given to us eternal life, in his son Jesus Christ;" and thereupon as a fruit and evidence of life received, he will have us perform the duties of his law.

It is pleasant to observe, that, when God published the law at Mount Sinai, he ushered it in with the great new covenant grant, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." Here is the object and foundation of their faith; and thereupon he founds their obedience unto the precepts of the moral law. "Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image. Thou shalt not take the name of the Lord thy God in vain. Remember the Sabbath day, to keep it holy," &c. If the commandments of the moral law had been set first, and thereupon God had said, "Do these things, and I will be your God;" this had been a pure covenant of works indeed. But first he reveals himself as their God in Christ, a reconciled God and Redeemer; and, upon this footing, presses obedience to his commandments. So that, I say, the order of doctrine laid in the dispensation of the gospel, is first to lead the sinner by faith unto Christ, and to God in him; and thereupon to inculcate obedience to the law as a rule of duty. This order of doctrine I find nicely observed by the Westminister Assembly, in compiling our excellent Confession of Faith and Catechisms; where they tell us first what we are to believe, and then the duties which God requires of man. The same method we find the apostle Paul observes in most of his epistles. So that this is no new scheme, but the good old way. And if this order of doctrine be inverted, we disturb the comely order which infinite wisdom has laid in the dispensation of the new covenant, and infallibly return back to an old covenant of works.

This is the order I have aimed at in the following discourse: whether I have hit it right, or not. I leave it to others to judge. I do freely own that ever since I knew any thing of Christianity, I never found greater difficulty in any thing, than to bring my heart to fall in with this order of the new covenant And even after the soul, as to the main, is brought to acquiesce in this new method of salvation; yet there is so much of the old Adam, I mean of a legal spirit, in us, as is still leading us insensibly back to Adam's covenant, viz. to expect mercy, grace, and glory, on the score of something wrought in us, or done by us. And our words, who are ministers, do many times betray the legality of our hearts: which I speak in a way of regret, from my own sad experience, not in a way of reflection upon others. And I make no doubt, but such as have a true taste of the gospel, may find something of this in the following discourse, though I have endeavoured to shun it as much as I could.

If, by the publication of these imperfect scraps, any shall be provoked to handle this, or any of the other subjects, with more accuracy, which may be easily done, I shall heartly rejoice. And if either the church of God, or any particular soul, shall be edified by reading this or any other of the quarrelled sermons, he owes no thanks to me, but only to that God. who, by his over-ruling providence, "makes the wrath of man to praise him:" and, for my own part, I desire to believe, "that the remainder of his wrath he will restrain."

E. E.

PORTMOAK,

June 6, 1726.

TIT, 3:8.—This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works: these things are good and profitable unto men.

THE apostle having, in the preceding part of this chapter, particularly from the 4th verse, and downwards, given a brief summary or epitome of the doctrine of the gospel, and of the free grace of God towards sinners, through the imputed righteousness of our Lord Jesus Christ; he proceeds in this 8th verse, to shut up the whole with a serious advice unto Titus, what use to make of the doctrine of grace among his hearers; namely, upon that footing, to urge them to the study of practical godliness as great gain: This is a faithful saying, and these things I will that thou affirm constantly, &c.

Where these things are considerable.

1, We have the apostle's epilogue, or conclusion, with which he shuts up that grave and weighty subject, which he had been treating in the preceding verses, This is a faithful saying. Some indeed do understand this as a preface unto what follows; but I find the generality of interpreters do rather connect the asseveration with what went before, and particularly with what the apostle had asserted in the verse immediately preceding, to wit, "That being justified by his grace, we should be made heirs according to the hope of eternal life;" and then immediately adds, This is a faithful saying. The apostle foresaw, by the spirit of prophecy, that the doctrine of grace would meet with strange opposition in after ages of the world; and that opposition was already begun in his own day, as appears from his epistle to the Galatians; and therefore ratifies it with the greater solemnity, This is a faithful saying. From whence I observe, by the by, That as ministers of Christ are to declare the whole counsel of God, so there are some truths that need to be more vouched and dwelt upon than others; particularly truths that are more fundamental, and most controverted by gainsayers. Hence we find, there is sometimes an oyes, or a watchward, added to some truths, requiring our more diligent attention, and serious entertainment. Thus the apostle here, considering the opposition the doctrine of grace would meet with from men of legal spirits, he adds this word of attention to the close of it, This is a faithful saying. Ministers are watchmen, and set for the defence of the truth; and therefore, when any truth of God is in danger, they are to double their guard, and to support these truths that are most attacked by the enemy, that so they may not fall in the streets. And if it be the duty of ministers to teach, inculcate, and support those truths that are controverted or contradicted; surely it is also the duty of people to study these truths, and the arguments that support them, that so they may be in a capacity to distinguish between truth and error, and "to give a reason of the faith and hope that is in them." The Bereans have a high commendation given them; they are called men of noble and excellent spirits, on this account, that they would not swallow down, by an implicit faith, the doctrines taught even by the apostles themselves; no, but they tried even the apostolic doctrine by the standard of the law and testimony. And this is a thing not only commanded and commended in the scriptures of truth, but most agreeable likewise to the dictates of right reason. How is it profitable that people can obey the command of "contending for the faith once delivered unto the saints," if they do not understand the doctrine of faith, particularly these doctrines that are in danger of being wrested from them? Ministers are called "stewards in the house of God, and stewards of the mysteries of God." Now, you know it is very much the interest of the house or family, to see that their steward feed them with sound and wholesome food, otherwise they may come to swallow a stone instead of bread, or a scorpion instead of a fish. We call you, Sirs, to examine and try our doctrines at the bar of the word; and if they will not abide the trial there, let them sink and perish for ever. There is always ground to suspect any set of men who decline or shun any fair trial of their doctrines; for "he that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God." But,

2, In the words we have an apostolic command given unto Titus, and in him to all ministers of the gospel, "These things I will that thou affirm constantly." The word in the original rendered affirm, is borrowed from the practice of these who, when they buy or sell a thing, do oblige themselves to maintain the claim and title against all law-suits or entanglements. Titus, and other ministers, are not only to teach the doctrines of the gospel, but to confirm and make them good against all the cavils or questions that may be moved about them.

3, In the words we have a particular doctrine which the apostle recommends to be taught by Titus, namely, "That they who have believed in God, should be careful to maintain good works." Where notice the foundation of all good works, and that is believing in God, to wit, in God as he is manifested in Christ, God reconciling the world to himself; for out of Christ he cannot be the object of faith, but of terror to a guilty sinner. Now, this believing in God is the very foundation of all good works: for "without faith it is impossible to please God:" and they that have believed, are enjoined to maintain good works. The word in the original is borrowed from the military, particularly such as set themselves on the front of the battle, and march forward to encourage the whole army to follow them. "Believers," would the apostle say, "must not only do good works, but must be patterns and ensamples thereof to others;" according to that of Christ, "Let your lights so shine before men, that they may see your good works, and glorify your Father which is in heaven." But the import of this you may meet with more fully afterwards.

4, We have a very cogent and weighty reason why believers are to maintain good works; why, says he, "These things are good and profitable unto men." The apostle, in the 5th verse, had secluded good works from any casualty or influence on our justification or eternal salvation: "Not by works of righteousness, which we have done, but according to his mercy, he saved us." Now, lest any should allege, that, in that case, good works were altogether useless, he adds this as a caveat, and says, "Do not mistake it, for although your good works be not profitable for justification, yet they are good and profitable unto men on many other accounts," of which we may hear likewise afterward.

The doctrine I notice from the words is this.

DOCT. "That as faith, or believing, is the source of good works; so these good works, which are the fruit of believing, are good and profitable unto men. Or take it thus, That they who have truly believed, are to be careful to maintain good works, these being good and profitable unto men." The foundation of this doctrine from the words is obvious.

In speaking to it, I shall, through divine assistance, observe the method following

I. I would speak a little of these good works, which they who have believed in God are called to maintain.

II. Of that believing in God, which is the source and fountain of good works.

III. Shew, that these good works, flowing from faith, are good and profitable unto men.

IV. Apply the whole.

I. I say, I would speak a little of good works. Where I would shew.

1, What works they are that may be called good works.

2, What is imported in maintaining of good works.

First, What sort of works they are that may be called good works. In general, then, you would know, that, considering the law as a covenant, or an abstracted rule of righteousness, as contradistinct from the gospel, there are no works done by men that can be called good works; for "there is none that doth good (in this respect), no, not one: In many things we offend all." The most blameless and perfect actions of the most consummate believer that ever drew breath in God's air, while in this state of sin and imperfection, cannot perform a work legally good, because of the mixture of sin that attends his best performances. And hence it is, that we find the saints in scripture owning, that they could not "stand, if God should mark iniquity;" that "all their righteousness is as filthy rags;" that their "goodness extendeth not to him." O Sirs, if God should "lay judgment to the line, and righteousness to the plummet," we, and all our good works, would be for ever rejected, like reprobate silver. And therefore we have little reason to think or imagine, that God is a debtor to us for any thing we do, or that our good works do procure the favour of God, his acceptation, or a title unto life. But our works are called good works, as having a respect unto the law, considered as a rule of duty, in the sweet hand of a Mediator. He makes his yoke easy, and his burden light, to his people, by accepting of their weak mints and endeavours, through his perfect obedience and satisfaction, as good, though attended with manifold imperfections. Now, to constitute an action good in an evangelical sense, there are several things requisite.

1, To make a work a good work, it must be done by a good and holy person, renewed by the Spirit of Christ, and justified by his merit. It is beyond all dispute and controversy, that the person must first be accepted of God, and reconciled to him in Christ, before the work can be accepted. Abel's person was accepted of God, and then his offering. And hence it is, that the sacrifices of the wicked are said to be an abomination to the Lord. The very "ploughing of the wicked is sin." The matter is this; God is angry with their persons, and he hates and loathes them while out of Christ; and therefore nothing that comes from them, or that is done by them, can be acceptable. And therefore, I say, to make works good and acceptable unto God, they must be done by a person that is in a gracious and reconciled state.

2, To make a work a good work, it must be a thing required and called for by the law of God. The reason of this is plain, because it is God's will that makes any thing sin or duty; and if it be not agreeable to his revealed will, he may say unto us, "Who hath required this at your hand?" Hence Christ taxeth the Pharisees, saying, "In vain do they worship me, teaching for doctrines the commandments of men." And therefore, if you would do any work acceptable to God, you must take care, that the thing you do be required and commanded of God. Indeed there are some actions that are of an indifferent nature; that is, God has left men at a perfect liberty, whether to do them or not. But then it would be remembered, that these actions, in the case of offence or edification, they cease to be indifferent, and fall under some commandment of the moral law. In which case Paul says, 1 Cor. 8:13, "If meat make my brother to offend, I will eat no flesh while the world standeth." It was a thing indifferent, whether Paul did eat flesh or not; but when offence was like to follow his eating, he would abstain from it as much as though it were expressly forbidden in the law of God, because, in that case, it became a breach of the law of love and charity.

3, To make a work a good work, it must be done out of a right principle. It must be done out of a principle of faith, as was already hinted; for no work can be acceptable without this, Heb. 11:6. And there is a twofold faith requisite in a good action. (1), A general faith or persuasion, that the thing we do may be done lawfully. And of this the apostle speaks, when he says, "Whatsoever is not of faith, is sin," Rom. 14:23. And, (2), A particular justifying faith, believing the acceptance of what we do, only through the Lord Jesus Christ, and his merit and mediation. Again, a good work must be done out of a regard unto the authority of God commanding: and that not simply with a respect unto the authority of a God Creator; for thus a heathen, or a Mahometan, may obey God, and do good actions; but out of a respect unto the authority of a God in Christ. We must eye the authority of the Creator in our obedience, as coming in this blessed channel, otherwise it is not a true Christian obedience: for we Christians are under the law to Christ; and when we are so, we are not without law to God, seeing God hath commanded us to hear his voice, and to obey him, as our Lord, King, and Lawgiver. "And whatsoever we do in word or deed, we are to do all in the name and authority of the Lord Jesus Christ, to the glory of God by him." And further, good works must be done with simplicity and godly sincerity, avoiding hypocritical and Pharisaical ostentation in the discharge of duty; for "his soul which is lifted up, is not upright in him," Hab. 2:4.

4, To make a work a good work, it must be done to a right end. It must be done to the glory and honour of God, this being the principle and ultimate end of our being, according to that of the apostle, 1 Cor. 10:31, "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God." It must be done as a declaration of our gratitude to God for redeeming love. We are bought with a price; therefore we are to "glorify him in our souls and bodies, which are his." They must be done also with a view to the edification of others, Matt. 5:16. But these, and many other things to this purpose, will fall in to be spoken to more particularly, when we come to the fourth general head proposed in the prosecution of the doctrine.

Secondly, I come to inquire what may be the import of that phrase of being careful to maintain good works? To this I answer briefly, in the following particulars:—

1, It implies a diligent attendance unto the rule of the word; according to that of David, Ps. 119:9, "Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word." The man he makes God's statutes the men of his counsel. And when he is called to this or that piece of service, he takes advice of his counsellors, whether he may do or forbear. They are "a lamp unto his feet, and a light unto his path." As Israel looked to the pillar of cloud, and of fire, in all their motions and travels, for direction through the wilderness; so the gracious soul he looks to the law or testimony in every step of his way towards the Canaan that is above.

2, It implies an anxiety or solicitude of soul, to have his actions managed and ordered according to that rule. It is the very desire of his soul, to be found in the Lord's way; as it was with David, Ps. 119:5, "O that my ways were directed to keep thy statues!" He desires not only to have his outward walk, but the inward frame of his very soul, all the thoughts of it, moulded in an agreeableness unto the law of God: Ps. 119:80, "Let my heart be found in thy statutes; that I be not ashamed." Such is his concern for this, that he lays up the law of God in the very cabinet of his heart, as an antidote against sin: Ps. 119:11, "Thy word have I hid in mine heart, that I might not sin against thee."

3, It implies a holy watchfulness against all the temptations, motions, or occasions of sin, either in thought, word, or action: "I said, I will take heed to my ways," says David. The man sets a watch over his heart, according to that command, "Keep thy heart with all diligence: for out of it are the issues of life." He sets a watch over his eyes, and makes a covenant with them; and over his lips, lest sin should either enter, or go forth by that door.

4, It implies an embracing of every opportunity for doing of good works that God puts into his hands, and improving the same. When God puts the opportunity or talent in his hand, he studies to lay it out for the Master's use, and his own and other's profit and advantage; according to that of Solomon, "Whatsoever thy hand findeth to do, do it with thy might."

5, It implies a going on, or a progress in the duties of obedience, without returning back again to the old trade of sin. The Christian, he is not like the dog returning to his vomit, or the sow that was washed to wallow in the mire; no, but "the righteous he holdeth on his way; he maintains good works; he waxes stronger and stronger; he forgets things that are behind, and reacheth forth unto things that are before."

6, The word here, as I hinted in the explication, implies an exciting or influencing of others to the study of good works. The word, as I said, is borrowed from captains or commanders, who go in the front of the battle, encouraging the soldiers of the army to follow their example. The believer he studies to cast a good copy, and to recommend holiness and good works unto others, by his practice; so as others, seeing his good works, may be encouraged to do the like.

7, Lastly, This maintaining of good works must needs take in a doing of all by faith, and improving the strength of Christ: "I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only." But this leads me to the second general head.

II. The second general thing proposed in the method, was, to give some account of this believing in God, which is given as the character of those who maintain good works. Here I would do three things. 1, Shew what believing in God implies. 2, Give some of the qualities of this believing. 3, Shew the influence that it hath upon good works.

First, What believing in God imports.

1, It imports the knowledge of God, in a suitableness to the revelation which he hath made of himself to us, through Christ, in the gospel. I do own, that the very heathens may know his eternal power, by the things that are seen; but there is no saving knowledge of God by a guilty sinner, but as he is in Christ: 2 Cor. 4:6, "God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." And whatever fine notions or speculations people may have of God, and of his excellencies, as discovered in the works of creation and providence; yet, if their notions of him be not regulated by the gospel-revelation, and if this revelation of a God in Christ be not opened by the Spirit of wisdom, rending the vail of ignorance and unbelief that is upon the mind by nature, there can be no saving, satisfying, or sanctifying knowledge of God, and consequently no true faith or believing. Indeed, a rational knowledge may produce a rational faith, and an historical knowledge may produce an historical faith; but it is only a saving illumination of the mind with the knowledge of a God in Christ, reconciling the world to himself, that can produce a saving faith. And this knowledge is so essential to faith, or believing, that we find it frequently in scripture called by the name of knowledge: "I will give them an heart to know me, that I am the Lord. By his knowledge shall my righteous servant justify many. This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent."

2, To believe in God, it implies a firm and steady assent unto the truth and veracity of God speaking in his word. It is to believe and credit what he says, on his own testimony. This is called a "receiving the record of God, a setting to the seal that God is true, a believing of the report of the gospel." When the man hears "the word of the truth of the gospel," he is ready to cry out, with the apostle, "It is a faithful saying." This word is established in the heavens; yea, heaven and earth shall pass away, but this word of God endureth for ever.

3, To believe in God, is to trust that this word of a reconciled God in Christ is not only true in the general, but that it shall be true to me in particular, that it shall be made good to me. He takes up God in Christ as a promising God, promising peace and pardon, grace and glory, in Christ; and he takes up the promise, as coming to him in the offer of the gospel, as the immediate ground and foundation of his faith: Acts 2:39, "The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Now, I say, the man taking up the word of grace and promise in this way, he trusts the promiser for the performing thereof to his own soul: he takes it as sufficient security for all promised good, saying, Here is my "substance; This is all my salvation." Hence faith acted upon the promise of God is called "the substance of things hoped for, the evidence of things not seen," Heb. 11:1. And this is what many notable divines, both abroad and at home, call the assurance of faith, or the appropriating persuasion of faith; because there is not only a persuasion of the truth of the promise, but a persuasion of it, with application and appropriation of it to the man himself in particular. And this is all I say at present about the ingredients of faith in God. I come,

Secondly, To give some of the properties and qualities thereof. And there are these few following that I mention.

1, It is a staying, quieting, or composing grace. It will settle the mind under the greatest storms and disorders: Is. 26:3, "Thou wilt keep him in perfect peace, whose mind is stayed on thee." Hence the believer, under clouds of desertion, temptation, and affliction, is directed to "Trust in the name of the Lord, and stay upon his God." Is. 50:10.

2, It is a receptive or a taking grace. It gives nothing to God as other graces do, but only takes or receives from the Lord: it does not come to give, but to get. Hence it is expressed by a taking, Rev. 22:17, "Whosoever will, let him take the water of life freely;" or, which is the same thing, a receiving, John 1:12, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." Faith is in scripture sometimes compared to the eye: "Look unto me, and be ye saved, all the ends of the earth," Is. 45:22. You know the eye, when it beholds external objects, it does not give anything to what it beholds, but only takes in the image or impression of what it sees, and conveys that to the mind; so faith, it does not add or give anything to God; only it beholds him, and the discoveries he has made of his grace, and glory, and love, and faithfulness in Christ, and impresseth the soul therewith. Hence we, by beholding his glory as in a glass, are said to be changed into the same image, 2 Cor. 3:18.

3, Although it be only a receptive grace with respect to its object, yet it is a mighty operative grace with respect unto its subject where it is implanted: for, as you may hear afterward, it influences every good word and work; and, therefore, all true obedience is called the obedience of faith. So that an idle or inactive faith is but dead, like the body without the soul.

4, It is a radical or rooting grace. It roots the soul, as it were, in the root of Jesse, the plant of renown. And itself is the root of the other graces of the spirit, whereby they are made to grow and blossom. As the tree strikes its roots into the ground, and from thence draws fatness, sap, and moisture, conveying a digested nourishment unto the several branches, whereby they are made to bud and flourish, and bring forth fruit: so faith, it grafts and unites the soul to Christ, deriving spiritual sap, and moisture, and fatness, whereby every other habit of grace is drawn forth to a lively exercise.

5, It is a most humble and lowly grace. It carries the man quite out of himself into Christ for all. Hence it is called a "submitting unto the righteousness of God," Rom. 10:3. A very strange expression! Shall it be reckoned submission for a condemned criminal to receive a pardon? Is it submission for a naked beggar to receive a robe? Yet thus it is; the pride of our hearts will not stoop so low, as to be obliged to the Son of God for righteousness, pardon, and life. And this is the very thing that makes faith or believing so difficult. What difficulty is there for a naked man to receive a garment to cover him? What difficulty for a poor man to receive a gift? What difficulty for a weary man to sit down and rest him? But the thing that makes this difficult is, the pride of our hearts, together with our ignorance both of our malady and remedy. Now, I say, faith it breaks the pride of the heart, and submits, or lies down, as it were, at the foot of sovereign grace, heartily content to be indebted to Christ for all. The man is content to be a fool, that Christ may be his wisdom; content to be a criminal, in the eyes of law and justice, and conscience, that Christ may be his righteousness; content to own himself a polluted filthy sinner, that in him he may be sanctified; content to own himself a slave, that he may be a free man in Christ, and share of his redemption. This is true gospel-humility indeed, and what the high and lofty One regards: Is. 57:15, "Thus saith the high and lofty One that inhabiteth eternity, I dwell with him that is of a contrite and humble spirit." Though God be high, yet hath he regard unto such as are thus lowly.

6, It is an elevating and ennobling grace. Though it be a humbling grace, yet it is a most exalting grace; it elevates the soul above this lower world, it looks down on it as a dunghill, and mounts up with wings toward the land that is very far off; it enters within the vail, and takes a view of things invisible, and particularly of an unseen Christ, and triumphs in him: "Whom having not seen, we love; in whom, though now we see him not, yet believing, we rejoice with joy unspeakable, and full of glory." It mounts so high, that it will even dare to sit down upon the throne with Christ in glory: hence we are said to sit together with him by faith in heavenly places.

7, It is a cheering and a comforting grace. We are "filled with all joy and peace in believing. I had fainted, (says David), unless I had believed."

8, It is a bold and confident grace. Hence we read frequently of the boldness of faith, and the assurance of faith, Heb. 4:16, Heb. 10:22. It is disputed at this day, whether assurance be of the essence of faith. I incline not to call it by the name of assurance, because some boggle at that word: but I choose rather to call it by the name of the certainty of faith. I do not design to enter much upon that controversy at present; all I say of it is only this, that there cannot miss to be a certainty in faith, because doubts and fears do evanish before it. "Why are ye fearful, O ye of little faith?" How faith can fill the soul with joy and peace, yea, with "joy unspeakable, and full of glory," if it have no certainty in it as to these things in which it doth rejoice, is what I think no man is able to account for. How a man can rest on Christ, and apply him and his salvation to himself in particular, and yet not believe "that he shall be saved through the grace of Christ," to me appears a paradox. I do not say that faith excludes doubts out of the believer; but I say, that faith excludes doubting out of its own nature. Light excludes darkness out of its nature; and yet there may be much darkness in a room where there is some light. Certainty may be of the nature of faith, although there be much darkness and doubting in the believer, through the prevalency of ignorance and unbelief that remains in him, and will remain, while he is clogged with a body of death. So, in like manner, love it excludes enmity out of the nature of it; and yet, in the believer, who loves Christ, there is much remaining enmity, whereby his love is exceedingly weakened: so the certainty of faith is weakened through the remaining unbelief that is still in the believer's heart. But now here it would be remembered, that, although there be a certainty in the nature of faith, a certainty of truth, rest, or confidence in God, grounded on his promise in Christ; yet there is a great difference betwixt this certainty of faith, and the certainty or assurance of sense or reflection, which some call a discursive assurance: for the certainty of sense is built upon the soul's own experience or feeling: but the certainty of faith is built on the promise, and Christ in the promise. The first sort of assurance is not at all in the nature of faith; but the last sort of assurance or certainy, is what is, and has been owned, by all the stream of reformed divines, both at home and abroad, ever since our happy reformation from Popery. I shall only add here, that the difference betwixt the certainty of faith and of sense, is very evident and obvious; for the one has a respect to what the soul feels and sees at present before it: but the other, to wit, the certainty of faith, has a respect to things promised, which are not seen or felt otherwise but as they lie in the womb of the promise, and in the veracity of the promiser. To give you a few instances: by the certainty of faith, Moses, and the believing Israelites, knew, before they came out of Egypt, that they would have a passage through the Red Sea as through dry-land; but, by the certainty of sense, they knew it, when they saw the waters file off on every hand, making a lane for Israel to pass on. By faith, acted on God's promise, they knew that the walls of Jericho would fall down at the sounding of rams' horns; but, by the certainty of sense, they knew it, when they saw them actually fall flat before them. By the assurance of faith, Abraham believed, without staggering, that he should have a son, because God had promised it; but, by the assurance of sense, he knew it, when he got Isaac in his arms. By the assurance of faith, Abraham, and the Old Testament worthies, believed that the Messiah was to come in the fulness of time; but, by the assurance of sense, John the Baptist, and others, knew it, when they saw him manifested in the flesh, and beheld his glory, saying, "Behold the Lamb of God which taketh away the sin of the world." By the certainty of faith, we under the New Testament are persuaded and assured, that Christ is to come again the second time; but, by the certainty of sense, we shall know it, when we shall see him descend from heaven with a shout, with the voice of the archangel, and trump of God. By faith we are assured of the resurrection of the dead, and of our own resurrection in particular; but, by sense, we shall be assured of it at that day, when the voice shall be heard, commanding the sea to give up its dead, and the earth to give up its dead. Thus, I say, there is a great and visible difference between the certainty of faith, and the certainty of sense. By faith acted upon the promise, I believe the remission of sins, and of my sins, through Christ; but, by the certainty of sense, I am assured of this, when God by his Spirit seals his pardon on my soul with a sensible smile of his countenance. By faith I believe God to be my God, because he has said it in the covenant, "I will be their God;" but, by the certainty of sense, I believe this, when he reveals and manifests himself to my soul. By faith, grounded on the promise of eternal life in Christ, I believe mine own salvation in particular; but, by the certainty of sense, I believe, because I have believed, or because God has discovered himself to be a saving God to me, by the operation of his Spirit upon my soul. So, I say, faith is a bold and confident grace; it intermeddles with, applies, and appropriates, and makes use of the goods of the testament of Christ as its own, the testament being confirmed in the blood of the Lamb; and this testament it not only pleads, but rejoiceth in. The language of faith is not properly, May be, or, Peradventure it shall be so; though I grant that a weak faith may many times lurk under a may-be: but, I say, let faith be stript of its encumbrances, or of these things that are opposite to its nature; let it but get a full view of the promise, and faithfulness of the promiser, it will set its foot on the belly of unbelief, and all discouragements, saying, It shall be, because God hath said it. Thus you see faith expresseth itself, Mic. 7:7, 8, 9, 10, "I will look unto the Lord: I will wait for the God of my salvation: my God will hear me." And, ver. 8, "When I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me" And, ver. 9, at the close, "He will bring me forth to the light, and I shall behold his righteousness."

9, It is a very quick-sighted grace. It can see relief coming to the soul at a vast distance, saying, "I shall see the goodness of the Lord in the land of the living." It can look through frowning dispensations, and see love in the heart of God.

10, It is a strengthening and establishing grace: "Except ye believe, ye shall not be established." It is by faith that we are "strengthened in the grace that is in Christ Jesus." Faith in a manner weilds the very arm of Omnipotency, and cries with Paul, "I can do all things through Christ which strengtheneth me."

To conclude, faith is a patient grace; it waits on the Lord till his time come for the accomplishment of his promise. Unbelief is hasty: "I said in my haste, all men are liars: but he that believeth shall not make haste." Its language is, "I will look unto the Lord: I will wait for the God of my salvation. The vision is for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it, because it will surely come, it will not tarry."

Thirdy, I proceed now to inquire what influence this faith hath upon good works? Ans. There are several things that are inlaid with the very nature and exercise of faith, which cannot miss to influence holiness and good works. As,

1, True faith it unites the soul to Christ, who is the very root and fountain of all holiness. "From me (saith the Lord), is thy fruit found. Except ye abide in me, and I in you," to wit, by faith, "ye cannot bring forth much fruit." Indeed, a person in a state of nature may bring forth many fruits that are morally and materially good; but, without union with Christ, we can do no work that is spiritually good and acceptable; for, "as the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." We may as well "gather grapes off thorns, or figs off thistles," as expect works that are spiritually good from a person out of Christ. Why? The reason of it is plain: his root is but rottenness, while he grows upon the old Adam; and therefore his blossom shall go up as dust. While a man is growing upon the old Adam, he is married to the law as a covenant; and therefore all his works they are but dead works: and can ever dead works be acceptable to the living God? We must be "dead to the law by the body of Christ," and married unto that better husband, before we can "bring forth fruit unto God," Rom. 7:4.

2, Faith works by love; and "love is the fulfilling of the law." Love to God in Christ is the next and immediate fruit of true and saving faith. Now, the heart being oiled with the love of God in Christ, this makes the man to abound in good works: "The love of Christ constraineth us," says the apostle. Love makes a man to keep God's commandments. Love will make a man to run through fire and water for him. "Many waters cannot quench love," &c. Song. 8:7, "Who shall separate us from the love of Christ?" Rom. 8:35.

3, Faith is a shield to quench the fiery darts of Satan. When temptation without, and corruption within, are forming a conspiracy against the work of grace in the soul, whereby the whole work is endangered, then faith breaks the plot, and countermines it. When Adonijah's conspiracy had carried the whole strength of the kingdom of Israel, it was broken by making application unto David, "Hast thou not said that Solomon shall reign?" So, when temptation and corruption have carried the matter to a great height, the conspiracy is broken by faith's application to Christ: O Lord, hast thou not said that grace shall reign, and that "sin shall not have dominion over me?" And thus the soul is made to go on its way, "rejoicing to work righteousness."

4, Faith applies the promises of the new covenant, and fetches grace from thence, for obeying the precept of the law. So that faith, as it were, travels between the precept and the promise: it carries the man from the precept unto the promise, and from the promise to the precept. As for instance, when the law says, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind;" faith runs to the promise, where God hath said, "I will circumcise their hearts to love me." When the law says, "Thou shalt fear the Lord thy God, and make him thy dread;" faith, in that case, runs to the promise for the grace of fear, "I will put my fear in their hearts, that they shall not depart from me." Does the law say, "Thou shalt know the Lord, and acknowledge him for thy God?" Well, faith looks to the promise, "I will give them an heart to know me, that I am the Lord." Does the law oblige us to keep all his commandments? Faith runs to the promise, and applies it, "I will put my spirit within you, and cause you to walk in my statutes."

5, Faith hath influence on good works, as it beholds the authority of a God in Christ interposed in every commandment of the law. The eye of natural reason may see, as was hinted, the authority of a God-creator, as is plain in the case of the heathens; but it is only the eye of that faith, which is of God's operation, that can behold the authority of a God in Christ, and receive the law out of his hands. In this respect we are told, "that no man can call Jesus Lord, but by the Holy Ghost." And when the law is received from his mouth, it does not reflect dishonour upon God as a Creator. O! when a God in Christ is viewed by faith, the soul cannot but cry out, "He is my King of old, working salvation in the midst of the earth: His commandments are not grievous, his yoke is easy, and his burden is light:" for I see it no more a covenant of works to me, but a rule of obedience, sweetened with redeeming love and grace. Thus, you see what influence faith hath upon good works.

III. The third general head proposed in the method was, to inquire in what respect good works are profitable unto men.

But, first, I would show you negatively, wherein they are not profitable unto men.

1, Then, they are not at all profitable unto men for justification or acceptance before God; for "by the works of the law (says the apostle) shall no flesh be justified." Our justification and acceptance, both as to our persons and our works, goes upon quite another ground, namely, upon the everlasting righteousness, the obedience and death, of the Son of God, as our surety, apprehended by faith. It is in him "that all the seed of Israel shall be justified, and shall glory." Indeed the generality of men, that are trained up in a Protestant country, will tell you that they do not expect to be justified by their own righteousness, but only by the righteousness of Christ. But alas! how few are they that do really and actually submit unto this righteousness! There is a cursed bias in the heart of man to lean to something in himself. Is not this the language of thy heart many times? O! if I had such a frame, such a melting heart, such love, such a degree of humility and obedience, then I think God would accept of me, and love me, on that account. But, Sirs, let me tell you, that it is not on the account of anything wrought in you, or done by you, that God accepts of you; but only on the account of the doing and dying of the Son of God. I may say to all legalists, that are looking for acceptance with God on the ground of the law, and their own obedience, as the prophet Isaiah says to a set of men in his day (Is. 59:6), "Their webs shall not become garments, neither shall they cover themselves with their works." So, then, good works are not at all profitable to righteousness and justification. Hence is that (Is. 57:12), "I will declare thy righteousness, and thy works, for they shall not profit thee."

2, Good works are not at all profitable to found a claim or title unto heaven, or yet to any blessing and mercy promised in the whole covenant of grace; for heaven, and all the blessings that lie on this side of it, they come to us in the way of a free gift. God gives Christ his unspeakable gift, and with him he freely gives us these things: "The gift of God is eternal life, through Jesus Christ our Lord." I own indeed, that in God's covenant of promise there is a connection and order established for conferring of these promised blessings unto us: so that when God gives one thing, it is a pledge of another thing a-coming: when he gives grace, to be sure he will give glory; when he gives a mourning heart, it is a sign that comfort is a-coming, because that is God's method and way, "to give the oil of joy for mourning, and to revive the heart of the humble." But though the tears of gospel-mourning be a sign and evidence of comfort a-coming, yet they are not the condition for which God bestows comfort. So God has connected faith and salvation together in the covenant; so that "he that believeth shall be saved." But it is not our faith that entitles us unto salvation; no, but faith unites the soul to Christ, in whom we recover our right to the forfeited inheritance. It is by virtue of the soul's union with Christ by faith, that it is entitled to all the promised blessings. Hence all the promises are said to be "in him yea, and in him amen." There is no promise in the Bible, but it is made in the first instant to Christ as the head, and in him to the members of his mystical body. Just as it was in the first covenant, to wit, the covenant of works; the promise of life, upon condition of perfect obedience, was made directly to Adam as the covenant head, and, in him, to his posterity: so in the new covenant, of which Christ is the head, the promise of life, and every thing belonging to it, is first made to him; and, in him, to all his spiritual seed and offspring: and in this respect, all the promises are yea and amen in him. Christ is the first heir of all things; and the title of the younger brethren is only through him, or by virtue of their union with him. Thus, good works, I say, are not profitable unto men, in order to found a title to heaven and eternal life.

3, Our good works, as they are not profitable unto men in any of these respects, so neither are they profitable unto God, as though he had any advantage by them: Job 22:2, 3, "Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?" Hence David acknowledgeth, that "his goodness extended not to the Lord." Alas! we are ready to think, that God is much indebted unto us, when we do this or that. Have we fasted and prayed, mourned and repented, kept the Sabbath, attended ordinances, and performed this or the other duty; and yet will not God be pleased with all? No, no; do not mistake it, Sirs, you that bring these things as a price in your hands, to recommend you to God, all your duties are but like the cutting off a dog's neck, and the offering of swine's blood upon his altar. And therefore he will say to you, as he said to Israel, Isa. 1:11, "To what purpose is the multitude of your sacrifices unto me."

But now, you may perhaps say to me, by this way of speaking you make good works profitable for nothing at all. What strange doctrine is this? I answer, although they be not at all profitable in any of these respects, but wholly unprofitable and pernicious; yet good works, when done out of a principle of faith, they are really profitable on many other accounts. As,

1, They are profitable, as they are the fruits and evidences of a true and lively faith: Jam. 2:18, "Yea, a man may say, thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works." And ver. 22, "Seest thou how faith wrought with his works, and by works was faith made perfect?" From whence it is plain, that works are profitable, as the fruits and evidences of true faith. We know that there is sap and life in the tree by the fruits, the leaves, and blossoms, that it puts forth; so we know our faith to be a true faith, by the fruits of holiness and good works. Yea, our good works will be brought forth, at the last day, as the evidence of our faith; and therefore it is said, Rev. 20:12, "They were judged according to their works." Works are not a ground of confidence, but an evidence; they are not the foundation of faith, but the fruits of it: and the believer's comfort may be increased by the sight of good works, though it is not built on them. In a word, they manifest our claim and title to the crown, but do not at all found or merit the same. We have peace with God, and with conscience, by the righteousness, of Christ; and by holiness, or good works, our peace of conscience is maintained and evidenced unto us.

2, They are profitable, as they are testimonies and evidences of our gratitude unto God for the wonders of his grace and love, manifested in and by Jesus Christ. Hence is that of David, Ps. 116:12, 13, "What shall I render unto the Lord, for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord." 1 Pet. 2:9, "Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light." The works of obedience, they are, as it were, thank-offerings unto God for the benefits bestowed on us; and when men have not a conversation suitable unto their mercies, they despise the goodness of God. Hence it is that the Lord complains of such, saying, "Do ye thus requite the Lord, O foolish people and unwise?"

3, They are profitable and needful for strengthening our assurance: 1 John 2:3, "Hereby we do know that we know him, if we keep his commandments." And ver. 5, "Whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him." 2 Pet. 1:5, to ver. 10, from all which you see, that assurance is strengthened and confirmed by the fruits of holiness and good works. We read, that "the spirit beareth witness with our spirit, that we are the children of God:" and it is well, when, with the witness of the Spirit, we have that of water, that is, sanctification and purity of heart and life.

4, They are profitable, as they are edifying unto others: Mat. 5:16, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Christ does not there encourage vain-glory and boasting, but proposeth the true end of our visible or external holiness, namely, that others may have matter of praise to God for his grace abounding toward us; and that they may be also engaged to the study of holiness and practical religion by our example. It was a saying of Hierom, "That he loved Christ dwelling in Austin." So we ought so to walk, as others may love Christ dwelling in us. It is an exhortation to believing wives, 1 Pet. 3:1, so to walk, that their husbands may be won to the Lord. So that, I say, good works are edifying to others.

5, They are profitable, as they serve to adorn the profession of the gospel: 1 Tim. 6:1, "Let as many servants as are under the yoke, count their own masters worthy of all honour; that the name of God, and his doctrine, be not blasphemed." Tit. 2:5, 9, 10, 11, 12. Thus they serve to adorn religion. The church is the Lord's garden; and you know the fruitfulness of the trees of the garden serve exceedingly to adorn it; whereas barrenness, or bad fruit, is a disgrace, and makes the garden to be ill spoken of. When men, professing godliness, have not a walk and conversation suitable, it makes enemies and strangers to conclude, that all religion is but a fraud or cheat, and that there is no reality in it; whereas a fruitful conversation stops the mouths of the enemies of religion: 1 Pet. 2:15, "So is the will of God, that with well-doing ye may put to silence the ignorance of foolish men."

6. They are profitable, as they manifest our implantation or ingrafting into Christ: Eph. 2:10, "We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

7, There is an analogy and proportion between good works and glory: Rom. 6:22, "But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." But I do not insist.

IV. I proceed now to the last thing in the method, which was the application.

First, This doctrine may serve for information in these two or three particulars.

1, See hence the right way to attain true morality, or how you may come to do good works to purpose: you must believe in God, and by faith be united to the Lord Jesus Christ. The apostle, (Rom. 7) tried to do good works by the strength of nature, but it would not do with him; for "the commandment which was ordained to life, he found to be unto death." And I do verily believe, that none shall ever make a better hand of it than he did, try it who will, by the strength of nature. The law of itself only irritates corruption, instead of mortifying it; for, says he, "When the commandment came, sin revived." Like a serpent that is chilled with the cold, it lies as if it were dead; but when brought to the heat, it revives and spits venom: so corrupt nature, when brought to the commandment, or the commandment brought to it, it revives and gathers strength, and discovers more malignity than it did before: "Sin, taking occasion by the commandment, works in us all manner of concupiscence."

2, See hence, how unjustly ministers, who endeavour to preach the doctrine of the grace of God, or who preach down works in the matter of justification, are aspersed as enemies to good works and holiness, or as if they separated between faith and good works. This was a calumny cast upon Christ himself, which made him offer that vindication, Mat. 5:17, "I am not come to destroy the law or the prophets, but to fulfil the law." This was a charge against the protomartyr Stephen (Acts 6:13), that he "spoke blasphemous words against the holy place, and the law." And this also was a charge against the apostle Paul and his doctrine: hence it is that he anticipates that objection, Rom. 3:31, "Do we then make void the law through faith? God forbid: yea, we establish the law."

3, See hence the folly of those who, under a pretext of grace, or of faith in Christ, give way unto licentiousness, as many carnal gospellers do. Whatever pretences such may have to faith, yet they are strangers unto it, and never felt the effect of divine grace on their own souls; otherwise it would "Teach them, that denying ungodliness and worldly lusts, they should live soberly, righteously, and godly in this present world." It is no new thing for corrupt nature to abuse the doctrine of the grace of God. This was an evil the apostle complains of in his day; hence he takes notice of some who argued, that they might sin, that grace might abound, Rom. 6. But though the doctrine of grace may be abused, while it lies floating in the head: yet when it gets into the heart, it engages to holiness in all manner of conversation. In a word, though the doctrine of grace may be abused, the habit and exercise of grace cannot be abused unto sin.

Use 2d of exhortation. It is so, that it is they and they only who believe, that do and can maintain good works? Then my first exhortation is, O believe in the Son of God. We read of a company, John 6:28, who came to Christ, asking him, "What shall we do, that we might work the works of God?" Christ's answer is, ver. 29, "This is the work of God, that ye believe on him whom he hath sent." This is the great and fundamental precept that lays the foundation of all true obedience; for all true obedience is the obedience of faith. And therefore study to obey that great commandment, 1 John 3:23, "And this is his commandment, that we should believe on the name of his Son Jesus Christ." But I do not enlarge upon this use at present.

The second exhortation is to them that have believed, that you may "be careful to maintain good works." Time will not allow me to enlarge upon this either; only consider by way of motive shortly, that, as every person of the adorable Trinity bears a share, according to their particular economy, in the work of man's redemption; so there is an obligation, arising from every one of them, trying us to the study and maintenance of good works. The Father has elected you from eternity, and loved you with an everlasting love. And why did he elect you? It was unto holiness or good works: Eph. 1:4, 5, "He hath predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, that we should be holy, and without blame before him in love." The Son has redeemed us with his blood, not only that we should be liberate from wrath, but that we should be holy, and abound in the fruits thereof: Tit. 2:14, "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." The Holy Ghost is our Comforter, and he dwells in us as in a temple; and therefore we are bound and obliged not to grieve him. "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy." Thus, I say, every person of the adorable Trinity, and their relation to us, obligeth us to the study of good works. Again, the covenant of grace, and the promises thereof, not only encourage, but oblige us to the study of good works: 2 Cor. 7:1, "Having these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."

But I must of necessity pass other motives, and conclude the whole with a few directions or advices. Take these following:—

1, If you would do good works, take care that your state be right, I mean, take care that ye have a station in Christ the second Adam; for, without this, you cannot bring forth fruit, either pleasing to God, or profitable to your own souls. Thou art but a thorn and thistle in God's vineyard, while thou art in a state of nature; and therefore there is no good fruit of obedience that can grow upon thee. See that you have the spirit of Christ within you; and for this end plead that promise, Ezek. 36:27, "I will put my spirit within you, and cause you to walk in my statutes." It is the spirit of the head that animates all the members of the body: he helps our infirmities in prayer, and in good works also.

2, In all your works or duties of obedience, keep your eye upon the chief corner-stone that God hath laid in Zion. You know a mason or builder he cannot miss to make very irregular work, if he do not keep his eye upon the foundation and corner-stone of the house; his work will be marred. Just so is it here; if we do not keep our eye on Christ by faith, as the foundation laid in Zion, the foundation of acceptance, the foundation of assistance, we can never yield acceptable obedience unto God. And when either the merit or spirit of Christ go out of sight, immediately the heart turns legal, whereby all our duties are spilled and marred.

3, Study always to keep up the lively impression of this awful truth upon your hearts, that God could find matter of condemnation against you, not only from your worst sins, but from the best of your duties. The most holy and heavenly man that ever breathed, durst not adventure the salvation of his soul upon the most heavenly thought that ever he conceived. Due impressions of this will help to keep your hearts right in point of righteousness; so as not to build your acceptation before God upon your good works, but only on the works of the Son of God. The apostle, I find, has a notable word to this purpose, 1 Cor. 4:4, "I know nothing by myself, yet am not hereby justified." The apostle's meaning is (I know nothing by myself), as if he had said, I am not conscious to myself of any unfaithfulness in my ministry, or trust that God has reposed in me; my conscience does not smite me for neglect of duty, ("yet am I not hereby justified"). Though "I have laboured more abundantly than all the rest; though I have fought the good fight, finished my course, kept the faith (yet am I not thereby justified);" all this will not make a righteousness by which I may expect to be justified or accepted of God. No, he accounted all as dung and loss, in the point of justification, that he might be found in Christ, not having his own righteousness. So that you see, even in the presence of your best graces, works, and duties of obedience, free grace through imputed righteousness is to be your only sanctuary and city of refuge.

4, Whenever you are helped to do any thing in obedience to the law, still remember what you do is done in a borrowed strength, and that will keep you humble; for it is a vain spirit that is proud of what is borrowed: 1 Cor. 4:7, "Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it?" And therefore do not sacrifice to your own net; for it is not free will, but free grace, to which thou art beholden. "It is God which worketh in us, both to will and to do of his good pleasure."

5, Beware of legal ends and motives in the performing of good works.

Quest. What are these? I answer,

1st, It is a legal end in obedience, when a man obeys, or does good works, to make an atonement for his former sin. Some folk when they have fallen into any sin of omission or commission, for which their consciences do check and challenge them, they will purpose, vow, and resolve, that they will do better in time coming; and thereby they think they will make God amends for what injury they have done to him and his holy law. This argues a legal spirit. There is nothing that can atone for the guilt of sin, but the ransom and propitiation that God hath found.

2dly, When a man yields obedience, only to still the clamours of an awakened conscience, or to keep his conscience easy. Alas! Sirs, our own righteousness and good works they may well ditt and stop the mouth of conscience; but they will never "purge the conscience from dead works." Nothing less can satisfy conscience, God's deputy, than what satisfies divine justice; and that is the blood of Christ applied by faith. And therefore it must needs argue or discover a man to be of a legal spirit, that licks himself whole with his good works. Good works are not to be neglected; but they are not to be rested in, or upon, as a righteousness.

3dly, When a man yields obedience to the commands of the law, only that he may be kept out of hell. It is true, indeed, there is a filial fear of God as a Father, and of his Fatherly displeasure, which is one of the principal springs of gospel-obedience, according to what you have, Jer. 32:40, "I will put my fear in their hearts, that they shall not depart from me." But there is a vast difference between this, and a slavish fear of hell and eternal damnation: there is as great a difference between the one and the other, as between the fear that a loving child has to an affectionate father, and the fear that a condemned criminal or malefactor has of his judge: the one is driven to obedience through terror, but the other is drawn to obedience through love. I do not deny but a child of God, through the prevalency of temptation, desertion, or unbelief, may come to be under such a spirit of bondage; but then it is not his privilege, but his punishment. And in so far as the child of God is acted in his obedience by a spirit of bondage unto fear, his obedience is legal; for when he acts like himself, like a believer indeed, he "serves the Lord without fear," without slavish fear of hell and wrath, "in holiness and righteousness before him, all the days of his life," Luke 1:74, 75.

4thly, When a man performs good works, to procure a right and title to heaven and glory. For, as I was saying, our title comes only by Jesus Christ; Christ is the first heir of eternal life, and we are joint-heirs with him. But ye may say, are we not told, Rev. 22:14, "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city?" For clearing this to you, you would know, that there is a twofold right to glory, which is the thing there spoken of, to wit, a legal and evidential right. (1.) I say, there is a legal or a law right. You know the title to life and glory was forfeited by the breach of the law in the first Adam; and it must be recovered again by a perfect obedience unto the law: and whose obedience can do this, but the obedience of Christ imputed to us for righteousness? So that, I say, we come to have our law right and title to glory, and other blessings, only recovered in Christ, and by the imputation of his righteousness to us, whereby "the law is magnified, and made honourable." But, (2.) There is a right of evidence, whereby our right, through Christ, is evidenced, and cleared up to our own souls. And this is the right that I conceive is spoke of in the scripture last mentioned. "They that do his commandments," and yield obedience out of gospel principles and motives, they give evidence of their right, through Christ, to heaven and glory; and they shall "enter in through the gates into the city of the new Jerusalem." But to make our own obedience, our own holiness or good works, the ground and foundation of our claim to the glories of heaven, is grossly legal and popish. Thus, I say, study to be aware of doing good works out of legal motives and principles; for these are like the dead fly, that makes the apothecary's ointment to stink.

5thly, My last advice is, Study to yield obedience out of gospel principles, ends, and motives. I shall not enlarge upon these, because they were hinted at already. Obey and do good works, with an eye to the glory of God, out of a principle of gratitude unto him that has bought you with his blood. And yield obedience, that in this way ye may maintain fellowship and communion with God. It is the man "that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity, nor sworn deceitfully, who shall ascend into the hill of the Lord, and who shall stand in his holy place." The duties of obedience, they are like waggons or chariots, which bring the soul to Christ, and the embraces of his love, though they be not the procuring or meritorious cause of the least blink of the Lord's countenance. And then, to conclude, study the duties of obedience, not that ye may obtain a title to heaven, which is the fruit of the Redeemer's purchase; but that ye may attain an aptitude and "meetness for partaking of the inheritance of the saints in light:" for though there be no connection of merit, yet there is a connection of congruity and suitableness between begun holiness here, and consummate holiness hereafter. It is among the irreversible decrees of heaven, that unholy, unsanctified sinners, continuing so, shall never enter into the kingdom of God. No unclean thing shall ever enter the gates of the new Jerusalem. And therefore beware of thinking, that when we lead you to Christ, as the only foundation of your title to eternal life, thereby we encourage any in a way of sin or unholiness. No; the grace of God in this gospel teacheth us better things, namely, to "deny all ungodliness and wordly lusts, and to live soberly, righteously, and godly in this present world."

CHRIST IN THE BELIEVER'S ARMS

A Sermon, preached at the celebration of the Lord's Supper in Strathmiglo, May 10, 1724.

Ps. 73:25,—"Whom have I in heaven but thee? and there is none upon earth that I desire besides thee."

Luke 2:28,—"Then took he him up in his arms, and blessed God."

IN the preceding context, from verse 25th and downward, we have the following particulars recorded concerning Simeon, of whom my text speaks. 1, We have an account of his character, ver. 25, He was a just and devout man; that is, one that made, conscience of the duties of the first and second table of the law; just towards man, and devout towards God. Note, That there are no barren branches in Christ the true vine: "They that have believed in him, will be careful to maintain good works, and will have a respect to all his commandments." Another part of Simeon's character is, that he "waited for the consolation of Israel;" that is, for Christ the promised Messiah, who is, has been, and will be the matter and ground of consolation to all believers, in all ages and periods of time; and "blessed are all they that wait for him, for they shall not be confounded." Another part of his character is, that "the Holy Ghost was upon him;" and that both as a Spirit of prophecy, and a Spirit of holiness. It is the privilege of all true believers, that they have "the spirit of glory, and of God resting upon them," 1 Pet. 4:14. 2, We have here a promise made to Simeon, ver. 26, "And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ." In this promise, Simeon saw him by the eye of faith, before he saw him by the eye of his body. Note, That faith's views of Christ in the promise, makes way for the sensible manifestations of him here, and the immediate enjoyment of him hereafter: Eph. 1:13, "After that ye believed, ye were sealed." 3, We have the time when, and the place where Simeon had this promise actually accomplished unto him, ver. 27, it was in the "temple, when the parents brought in the child Jesus, to do for him after the custom of the law." Note, They who would have a meeting with Christ, must wait upon him in his temple, and ordinances of his appointment; for it is there that "every one doth speak of his glory." 4, In the words of my text we have Simeon's welcome and kindly reception he gave to the Messiah, when he met him in the temple, "Then took he him up in his arms, and blessed God."

Where notice, 1, Simeon's privilege, "He took him up in his arms," viz. in the arms of his body: but at the same time he embraced him also in the arms of faith, and took him up as the salvation of God; otherwise he could never have blessed God for him, as the promised Messiah, "a light to lighten the Gentiles, and the glory of his people Israel." I am ready to believe, that there were many who got Christ in their arms, when he was an infant, who never had been formed in their hearts: but Simeon got him both in the arms of his body and soul at once. Some may be ready to think, O what a happy man was Simeon, and what a sweet arms-full had he, when he had the great Messiah, Immanuel, God-man, in his bodily arms! It is true indeed this was a privilege; but yet his greatest privilege was, that he had him clasped in his arms of faith. And though now his body be out of our reach, yet still there is access to embrace him in a way of believing: and this is what every true believer hath the experience of, either in less or more. 2, In the words we have Simeon's gratitude for this privilege: He blessed God. He is in a praising frame, being "filled with joy and peace in believing." And his heart is so big with praise, that he wishes immediately to be away to the land of praise, where he might get a well-tuned harp put into his hand, and join with the Hallelujahs of the redeemed above: "Now," says he, "lettest thou thy servant depart in peace." So much for explication of the words.

Before I proceed to the doctrine I intend to insist upon, we may observe, from the text and context, 1, That God's word of promise to his people is sure, and never fails of accomplishment. Simeon here had got a promise from the Lord, "that he should not see death, before he had seen the Lord's Christ;" and accordingly my text gives an account of its accomplishment. O Sirs, venture on God's word of promise, and look on it as the best security; for faithful is he that hath promised: his naked word is as good as payment; he never brake his word to man; yea, "it is impossible for him to lie." 2, That believers, they will find God not only as good, but better than his word, when he comes, in his own time, to make out his promise to them. Simeon had a promise, that he should only see the Messiah before he died; but we find, that he gets more than a bare sight of him, for he gets him in his arms and heart at once. 3, That a true believer loves Christ so well, that he would put him in his very heart. Simeon here takes Christ in his arms, and lays him in his bosom, as near his heart as he could bring him. So the spouse, Song 1:13, "A bundle of myrrh is my well-beloved unto me; he shall lie all night betwixt my breasts." O! the mutual endearments betwixt Christ and believers; he carries them as lambs in his bosom, and they carry the Lamb of God in their bosom, Isa. 40:11. 4, That faith's embraces of Christ are so sweet, that they render the prospect of death not only easy, but desirable to the believer. Simeon here, when he gets Christ in his arms, is content that the union betwixt his soul and body should be dissolved. But passing all these, the doctrine I design to speak to at the time is this:

DOCT. "That faith's embraces of Christ fills the mouth with praise." Simeon took him in his arms, and blessed God; where, as I told you, it was the arm of faith clasped about Christ, that did fill him with praise and gratitude, taking him up as the Lord's Messiah.

In prosecuting this doctrine, I shall, through divine assistance,

I. Speak a little concerning that arm of faith which embraces Christ.

II. Notice some of these songs of praise, which readily fill the believer's heart and mouth, when he gets Christ in his arms.

III. Whence it is that faith's embraces of Christ do thus fill the heart and mouth with praise.

IV. Apply the whole.

I. As to the first, viz. concerning that arm of faith which embraces Christ, I would shew, 1, What it is. 2, What sort of an arm it is. 3, How it embraces Christ.

For the first I have not time at present to open up the nature of faith at any length; all I shall do, is only, in a few particulars, to shew what it supposes and implies.

1, Then, it plainly supposes, that there is a gift or grant of Christ made to sinners, in the free offer and call of the gospel. Receiving necessarly supposes a giving; and to take what is not given, is but theft, robbery, or vicious intromission. John 6:32, saith Christ there to a promiscuous multitude, the greatest part of whom were unbelievers, as is evident from the sequel of the chapter, "My Father giveth you the true bread from heaven:" where it is plain, that giving and offering are much the same thing; with this difference only, that the gift or grant of Christ in the word to sinners, is the ground upon which the offer is made. We read, that "God hath given the earth to the sons of men;" that is, he made a grant of it unto them, to be used and possessed by them. And, by virtue of this grant, before the earth came to be fully peopled, when a man came to a piece of land, and set his foot upon it, he might warrantably use it as his own property and possession: and the foundation of this was, that God had given, or granted, the earth to the sons of men. In like manner, God had gifted or granted his only begotten Son, John 3:16. For what end? "That whosoever believeth in him," or takes possession of him by faith, "should not perish, but have everlasting life." It is true, indeed, the eternal destination, the purchase and application of redemption is peculiar only to the elect: but the revelation, gift, and offer, is common to all the hearers of the gospel; insomuch that, as the great Mr Rutherford expresses it, the reprobate has as fair a revealed warrant to believe as the elect have. Every man has an offer of Christ brought to his door, who lives within the compass of the joyful sound: and this offer comes as close home to him, as if he were pointed out by name. So that none have reason to say, The call and offer is not to me, I am not warranted to embrace Christ; for it is unto you, O men, that we call, and our voice is to the sons of men, Prov. 8:4. We have God's commission to preach this gospel, and to make offer of this Christ to every creature sprung of Adam, Mark 16:15; and the event of the publication of this gospel among sinners follows in the next words, "He that believeth this gospel, shall be saved; but he that believeth not, shall be damned." No man ever died, or shall die under the drop of the gospel, for want of a full warrant to embrace a Saviour: no, no, Sirs, your death and blood will be upon your own heads; your unbelief will be the great ground of your condemnation. God will upbraid you at the great day with this, that you had Christ in your offer, and would not embrace him: "I called, but ye refused, I stretched out my hand, but no man regarded,"—therefore "will I laugh at your calamity, and will mock when your fear cometh," Prov. 1:24, 26.

2, This embracing of Christ supposes the knowledge of Christ; for a man, when he believes, doth not embrace a blind bargain. Now, there is a two-fold knowledge that faith necessarily supposes, viz. a knowledge of ourselves, and a knowledge of Christ.

1st, I say it supposes the knowledge of ourselves, or a conviction and discovery of that sin and misery, thraldom and bondage, we are reduced unto, by the breach of the first covenant. The law must be our schoolmaster, to bring us to Christ. Without a discovery of sin and misery by the law, in less or more, the sinner will never flee to him, who is "the end of the law for righteousness." The man, in this case, is just like a mariner at sea, sailing upon a broken and shattered bottom, not far from a great rock: so long as he apprehends his vessel to be good enough, or sufficient to carry him to land, he will still cleave to it, refusing to throw himself upon the rock for safety; but when the wind and waves beat upon the ship, and break her in pieces, then, and never till then, will he cast himself upon the rock. So is it here: while the sinner apprehends he can do well enough upon the broken bottom of a covenant of works, his own doings, and good meanings, he will never betake himself to Christ, the Rock of ages; but when a hail-storm sweeps down the refuge of lies, and lets him see, that if he stay on this bottom of the law, he must inevitably sink into the bottom of hell, then, and never till then, doth the man cry with the jailor, "Sirs, what must I do to be saved?" The same we see in Paul, Rom. 7:9, "I was alive without the law once: but when the commandment came, sin revived, and died." And, Gal. 2:19, "I through the law am dead to the law, that I might live unto God." Thus, I say, embracing of Christ necessarily supposeth the knowledge and conviction of our lost condition by the law, or covenant of works.

2, It supposeth or implieth a knowledge of Christ, as the blessed remedy of God's providing. And there is so much of this goes in to the very nature of faith, that we find it frequently called by the name of knowledge, Is. 53:11; John 17:3. And this knowledge of Christ is not a bare speculative knowledge of him, attained by external revelation, or common illumination; for there are many learned unbelievers; but it is an internal saving knowledge of him, which comes by the Spirit of wisdom and revelation, accompanying the external discoveries of him in the gospel, which goes in to the nature of true faith: "God who commanded the light to shine out of darkness, must shine in our hearts, giving the light of the knowledge of the glory of God, in the face of Jesus Christ," 2 Cor. 4:6. He, as it were, strikes out a window in the man's breast, which before was like a dungeon of hellish darkness, and makes a beam of saving, humbling, and captivating light to shine into it. And thus the man is "called out of darkness into a marvellous light." And this light is called the light of life, because with it, and by it, a new principle of life is implanted in the soul: Eph. 2:1, "You hath he quickened who were dead in trespasses and sins."

3, This embracing of Christ bears in it the soul's firm and steady assent unto the revelation of the gospel concerning Christ; so that the man cannot but join issue with Paul, 1 Tim. 1:15, "This is a faithful Saying, that Christ Jesus came into the world to save sinners." Now, this assent of the soul to the gospel-revelation is not a bare historical assent, which leans only to the testimony of man; for thus reprobates may and do believe: but it is such an assent, as is bottomed upon the testimony of God, or his record concerning Christ in the gospel. Hence it is called a "believing the record of God, a setting to seal that God is true." Faith that is of a saving nature, will not venture upon any thing less than the credit and authority of God himself: "Thus saith the Lord," is the ground and reason of the soul's assent. And this is a firmer bottom than heaven and earth; for "the fashion of this world passeth away, but the word of the Lord endureth forever; righteousness being the girdle of his loins, and faithfulness, the girdle of his reins." So that he will as soon cease to be God, as cease to make good his word, which is ratified by his oath, these being the "Two immutable things, wherein it is impossible for God to lie."

4, Hereupon follows the receiving, embracing, or applying act of faith. Christ being known in the light of the word and Spirit, and the truth of the revelation concerning him assented to; the soul goes a degree further, and, as it were, takes him home into its arms and bosom, as a remedy every way suited unto the soul's malady and misery. This embracing and appropriating act of faith is just, as it were, the soul's echo unto the call and offer of the gospel I offer him for thy Saviour, saith God: I offer him for wisdom, to thee who art a fool, says God; and I embrace him for my wisdom, says faith: I offer him for thy righteousness and justification, who art a condemnd sinner, says God; and I embrace him as the Lord my righteousness, saith faith: I offer him for thy sanctification, who art a polluted filthy sinner, says God; and I embrace him for my sanctification, says faith: I offer him for thy redemption, who art a lawful captive, saith God; and I embrace him for my redemption, and my all, saith faith. Thus, I say, the soul echoes to the voice of God in the gospel, when it believes, much like that, Zech. 13:9, "I will say, it is my people; and they shall say, The Lord is my God." And this is what we call "the assurance of faith," or an "appropriating persuasion," whereby the soul, as it were, takes seisin and infeftment upon Christ, and all the blessings of his purchase as its own, upon the ground of the gospel offer and promise. What lay before in common to all in the offer, the soul brings home to itself in particular; and, just like Simeon, takes Christ in its arms and bosom, saying, with Thomas, "My Lord, and my God." I do not say, that the first language of faith is, That Christ died for me, or, as I was elected from eternity: no; but the language of faith is, God offers a slain and crucified Saviour to me, and I take the slain Christ for my Saviour; and in my taking or embracing of him as offered, I have ground to conclude, that I was elected, and that he died for me in particular, and not before. I shall only add, that this appropriating act doth inseparably attend the knowledge and assent before mentioned; and that they are all jointly comprised in the general nature of saving faith; which I take up as an act of the whole soul, without restricting it to any one faculty, or distinction as to priority or posteriorty of time.

Now, this saving faith, which I have been describing in its essential acts, is variously expressed in the sacred oracles of the scriptures of truth; from which fountain alone our notions of it are to be drawn: "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them," Is. 8:20.

1, Then, It is called a receiving of Christ: John 1:12, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." Col. 2:6, "As ye have received Christ Jesus the Lord, so walk ye in him." This expression of faith leads us to conceive of Christ under the notion of a gift, freely offered and presented to us in the gospel, and bears an apropriation in the very nature of it; for where a man receives a gift, he takes it as his own, and it becomes his in possession.

2, It is sometimes expressed by a resting or "rolling ourselves on the Lord:" Ps. 37:5, "Commit thy way unto Lord," or, as it reads in the margin, "Roll thy way upon the Lord;" and, ver. 7, "Rest in the Lord, and wait patiently for him." Which expression may either allude unto a poor weary man, who is like to sink under a load, his legs not able to bear him; he leans or rests himself upon a strong rock, which he is confident will not sink underneath. Faith, in its justifying act, it is not a working, but a resting grace. O! says the poor soul, I am like to sink into the depths of hell, under the weight of mine iniquities, which have gone over my head, as a burden too heavy for me to bear: but I lay my help where God has laid it; O! this is my rest. Hence he that believes is said to enter into his rest. Or this resting of the soul on Christ may allude to one's resting upon a bond, or good security granted to him by a sponsible person; he takes it as security to himself, and rests on the fidelity of him that grants it. So, in believing, we rest upon the veracity of a promising God in Christ, as a sufficient security for the blessing promised.

3, It is called a "flying for refuge to the hope set before us," Heb. 6:18. In which there is an allusion to the manslayer under the law, who fled from the avenger of blood. The poor pursued man, he was not to turn aside to any of the cities of Israel; he was not to flee to his own home; yea, he was not to flee to the temple; and to offer sacrifice; but he was to flee straight to the city of refuge. So, in believing, the soul is never to rest in any thing on this side of Christ, who is "an hiding place from the wind, and a covert from the tempest:" the hail shall sweep away every other refuge. But as the man-slayer, when once within the gates of the city of refuge, was in such safety, that he could freely speak with the avenger of blood, without any manner of danger; so the soul that is by faith got under the covert of the blood and righteousness of Christ, is in such absolute safety, that it dares speak to the law, and all its pursuers, saying with the apostle, Rom. 8:33, 34, "Who shall lay anything to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died," &c.

4, It is called a "submitting to the righteousness of God," Rom. 10:3. A very strange expression! Shall it be thought submission, for a condemned criminal to accept of pardon from his prince? or for a person that is stark naked, to accept of a garment? The expression plainly points out the arrogant pride of the heart of man. We are, as it were, mounted upon an imaginary throne of our own righteousness by the law, thinking, with Laodicea, that we are rich, and stand in need of nothing, disdaining to be obliged to another for righteousness: but now when a man believes, all these towering imaginations are levelled; he is emptied of himself, and made to "count all things but loss and dung, that he may be found in Christ, not having his own righteousness, but the righteousness which is of God by faith," Phil. 3:8, 9. The language of the soul, submitting to the righteousness of God, is that of the church, Isa. 45:24, "Surely, shall one say, In the Lord have I righteousness and strength."

5, It is called a "taking hold of God's covenant," Isa. 56:4. The covenant of grace, as it lies in the external dispensation of the gospel, is like a rope cast in to a company of a drowning men; God comes by his ministers, crying to sinking sinners, who are going down to the bottomless gulf of his wrath, "Take hold of my covenant, and of him whom I have given for a covenant of the people; and I will deliver you from going down to the pit." Now, when a man believes, he, as it were, takes hold of this rope of salvation, this covenant of grace and promise; and, like Jeremiah, when the cords were let down to the pit by Ebed-melech, puts them under his arm-holes, and lays his weight, upon them. The poor soul, in this case, says, with David, speaking of the covenant of grace, "This is all my salvation;" here will I lay the weight of my sinking and perishing soul.

6, It is called a "yielding ourselves unto the Lord," 2 Chron. 30:8. Hezekiah, writing to the degenerate tribes, exhorts them to "yield themselves unto the Lord;" or, as it is in the Hebrew, "give the hand unto the Lord;" alluding to men who have been at variance, when they come to an agreement, they strike hands one with another, in token of friendship. The great God, the offended Majesty of heaven, comes in a gospel-dispensation, stretching out his hand all the day long to rebellious sinners, crying, "Behold me, behold me;" cast away your rebellious arms, and be at peace with me. Now, when a sinner believes, he, as it were, strikes hands with the Lord, according to that, Isa. 27:5, "Let him take hold of my strength, that he may make peace with me, and he shall make peace with me,"

7, It is called "an opening of the heart to Christ," Song 5:2; Rev. 3:20; Acts 16:14. This expression imports, that as the sinner's heart is by nature shut and bolted against the Lord; so, when he believes, the everlasting doors of the understanding, will, and affections, are "lifted up to the Lord of hosts, the Lord mighty in battle," Ps. 24:7.

8, It is sometimes called "a buying," Isa. 55:1, "Buy wine and milk without money, and without price." Rev. 3:18, "I counsel thee to buy of me gold tried in the fire," &c.—This buying does not import such a commutation, as if we were to give to God an equivalent for his grace; for it is a buying "without money and without price;" it is a giving of poverty for riches, emptiness for fulness, deformity for beauty, guilt for righteousness, pollution for holiness, bondage for liberty; in a word, buying in Christ's market is nothing else but taking: Rev. 22:17, "Whosoever will, let him come, and take the water of life freely."

Many other expressions the Spirit of God makes use of in the word, to hold out the nature of faith. Sometimes it is called the substance of things hoped for, Heb. 11:1; because faith, as it were, doth realize and substantiate the promise. Just like a man, looking to bonds, charters, or any other securities; he will say, there is my substance, and all my flock, though they be but bits of paper. So the believer, when looking on Christ, his righteousness and fulness, as held forth in the free promise of the gospel, will be ready to say, There is my substance, and everlasting all: with David, he "rejoiceth in God's word of promise, as one that findeth great spoil;" yea, "it is better to him than gold, yea, than much fine gold." Again, it is called, in the same verse, "the evidence of things not seen." The word, in the original rendered evidence, signifies to convince to a demonstration. Faith acting upon the promise, convinceth the soul of the reality of things invisible, as if they were before him, and he saw them with his bodily eyes. And this fight of faith is not such a fight as Balaam got of Christ, when he said, "I shall see him, but not now: I shall behold him, but not nigh." He saw him by the spirit of prophecy, as the Redeemer of Israel; but not by the spirit of faith, as his Redeemer, as Job. chap. 19:25. Balaam saw him, without any personal interest; but Job saw him as his own Redeemer, with appropriation: "I know, (saith he), that my Redeemer liveth." Again, in the 13th verse of the same chapter, faith is called an "embracing of the promises," Heb. 11:13. The word in the original signifies a kindly salutation or kissing; being an allusion to two dear friends, who, when they meet, clasp one another in their arms, in a most loving and affectionate manner. The grace of the promise embraces the soul, and then the soul embraces the promise, and hugs it, and Christ in it, in his arms. The reverse of this is the case of the presumptuous hypocrite, who in some sort embraces the promise indeed; but the special grace of the promise not having embraced him, he is like a man taking a tree in his arms, be embraces the tree, but not the tree him.

Again, faith is sometimes called an "eating the flesh, and drinking the blood of the Son of man," John 6:53; because faith makes use of, and applies Christ for the life, nourishment, and sustentation of the soul; just as a man makes use of the meat and drink that is set before him, for his bodily nourishment. Let a man have never such a rich feast before him, yet he will inevitably starve, unless he apply it, and make use of it; so, without faith's application of Christ and his fulness, we inevitably die and perish. And O how sad to perish in the midst of plenty!

Lastly, Faith is called a "trusting in the name of the Lord," Isa. 50:10, and 26:3. We all know what it is to trust in a man of honesty and integrity. When he passes his word, we make no doubt, and have no hesitation concerning his performing what he hath promised; so faith takes the promise, and trusts the veracity of the Promiser; as it is said of Abraham, Rom. 4:20, "He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God." The perfections of God, such as his power, holiness, goodness, but especially his veracity, are pawned in the promise, as grounds of trust. Hence we are to trust in his NAME: and when we trust in him, and stay ourselves upon him, we are still to take him up as our God in Christ; for we can never trust him, while we take him up as an enemy.

The second thing proposed, for opening up the first general head in the method, was, to give you some of the qualities of this arm of faith.

1, It is a leaning and a staying arm: Song 8:5, "Who is this that cometh up from the wilderness, leaning upon her beloved?" Isa. 26:3, "Thou wilt keep him in perfect peace whose mind is stayed on thee." It is the office of faith to underprop the soul, when it is ready to be overwhelmed with the burden of sin and sorrow, darkness and desertion: Ps. 27:13, "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living." It leans and stays itself on him who is "the strength of Israel, even the man of God's right-hand, whom he hath made strong for himself." And thus it bears up the soul under the heaviest pressures.

2, It is a winning and a gaining arm. The apostle, Phil. 3:8, 9, speaks of winning Christ, and being found in him. And it is said of the wise merchant, that he went and sold all that he had, that he might buy or win the pearl of great price; and this pearl can be won no otherwise but by receiving it, John 1:12. Yea, faith is such a winning grace, that it is ever taking, ever receiving out of Christ's fulness, grace for grace; it digs into the Rock of ages, and makes up the poor soul with unsearchable riches; it maintains a traffick with heaven, travels to the land afar off, and returns richly fraughted and loaded with the commodities of that better country.

3, It is a very wide and capacious arm. It is not little that will fill the arm of faith: the whole world, and all the fulness thereof, cannot fill the arm of faith: no, no: it flings them away like dung, that it may get its arms filled with a God in Christ: "I count all things but loss and dung, for the excellency of the knowledge of Christ Jesus my Lord," Phil. 3:8. Yea, I may add, that heaven, and all the glories of Immanuel's land, bear no bulk in the arm of faith without Christ, in whom the fulness of the Godhead dwells: Ps. 73:25, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee."

4, It is a most tenacious arm; its motto may be, GRIPE-FAST. As the arm of faith is wide, and takes in much; so it keeps, and gripes fast what it gets: Song 3:4, "I held him (says the spouse), and would not let him go." Faith is such a tenacious grace, that it will wrestle with an omnipotent God, and refuse to yield to him when he seems to shake himself loose of its gripes, as we see in the case of Jacob, Gen. 32:24, and downward. There Jacob gets a gripe by faith of the Angel of the covenant: the Angel says unto him, Let me go, Jacob. A very strange word, for the Creator to become a supplicant to his own creature! Well, what says Jacob's faith to this proposal? "I will not let thee go, except thou bless me." As if he had said, 'Let the day break, and let it pass on, let the night come, and let the day break again; it is all one; lean Jacob and the living God shall not part without the blessing.' To this purpose is that of the prophet, Hos. 12:3, 4, "By his strength (viz. by the strength of faith in prayer), he had power with God; yea, he had power over the angel, and prevailed: he wept and made supplication unto him." O Sirs! try to follow the example of Jacob, and you shall be fed with the heritage of Jacob your father, Isa. 58:14. Thus, I say, faith is a most griping and tenacious arm. The first gripe that faith takes of Christ is so fast, that it never quits gripe of him again through eternity: it unites the soul to Christ; and the union is so close and intimate through faith, that the man becomes one body and one spirit with him, and so indissolvable, as that "neither death nor life, nor things present, nor things to come, shall ever be able to make a separation."

5, Hence it follows, that faith is a very bold and confident arm. It hath a great deal of assurance in it; for it will maintain its claim to Christ, upon the ground of the new covenant, even when hell and earth, sense and reason, and all seems to be against it; it will trust in the name of the Lord, and stay itself upon its God and covenant, even when the poor soul walks in the darkness of desertion, in the darkness of temptation, in the darkness of affliction, yea, in the dark valley of the shadow of death. Abraham's faith had much opposition to grapple with, when he got the promise of Isaac, and in him of the promised seed, in whom all the nations of the earth were to be blessed; yet such was the confidence and assurance of his faith, that "he staggered not at the promise." The language of faith is, "When I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. He will bring me forth to the light, and I shall behold his righteousness," Mic. 7:8, 9. Yet I would not be here mistaken, as if the poor believer did not apprehend Christ and the promise with a tottering and trembling hand; nay, the believer through the prevalency of unbelief, is many times brought so low, as to cry with the psalmist, "Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah," Ps. 77:7, 8, 9. But let it be remembered, that this was not his faith, but his infirmity, through prevailing unbelief, which made him thus to stagger; for, let faith but get rid of unbelief, let it get up its head, and allow it to speak its proper language, its dialect will be, Abba, Father, Rom. 8:15.; and, "Doubtless, thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our Redeemer, thy name is from everlasting."

6, It is a very patient and waiting arm; for "he that believeth shall not make haste," Isa. 28:16. Faith, although it firmly believes the accomplishment of the promise, yet it will not limit the Holy One of Israel as to the time of its accomplishment: "I will wait upon the Lord that hideth his face from the house of Jacob, and I will look for him," Isa. 8:17. "The vision is for an appointed time; (and therefore, says faith), though it tarry, wait for it, because it will surely come, it will not tarry," Hab. 2:3. Faith will not draw rash or desperate conclusions, because the Lord hides or defers his visits: no; but it looks to God's word of promise, and grounds its confidence there, saying with the church, "I will look unto the Lord: I will wait for the God of my salvation: my God will hear me," Mic. 7:7.

7, Faith is a feeding arm; it feeds upon the carcase of the Lion of the tribe of Judah; and thus, like Samson, gets its "meat out of the eater, and sweetness out of the strong." Hence, as you heard, it is called an eating of the flesh, and a drinking of the blood of Christ: and in this view Christ is presented to us in the sacrament of the supper, "Take, eat, this is my body." There was a part of the sacrifices under the law reserved for food to the priests, when the rest was burnt upon the altar: believers are spiritual priests unto God, and they live upon the altar, and that blessed passover that was sacrificed for us.

8, It is not an idle but a working arm. Indeed, in its justifying act it is not a working, but only a taking or a resting arm: it is like the beggar's hand, that takes the alms, without working a turn for it. In justification, faith is a passive or recipient kind of an instrument; but, in sanctification, it is an active or an efficient kind of instrument. It is such an active arm in sanctification, that it purifies the heart, and actuates and animates all the other graces of the Spirit; it works by love, it works by repentance, it works by hope, it works by patience, it works by obedience; and "faith without works is dead, as the body without the spirit is dead." In a word, the whole of gospel-obedience, is the obedience of faith; and the obedience that flows not from faith is but dead works, which cannot be acceptable to a living God.

9, Faith is a fighting and warlike arm (Heb. 11:34), it is said of the worthies there, that they by faith waxed valiant in fight: yea, it is not only a fighting but a victorious arm, for it puts to flight the armies of the aliens. It is by faith, leaning on the arm of Omnipotency, that the believer's bow abides in its strength, and the arms of his hands become strong, to break bows of steel in pieces. By faith we quench the fiery darts of hell, and trample upon the powers of darkness; by faith we overcome the world, and set the moon under our feet. Yea, this gallant grace of faith, it will take up the spoils of Christ's victory over sin and Satan, hell and death, and triumph in his triumphs, even while it is in the field of battle, and seemingly overcome by the enemy. "Thanks be unto God, which always causeth us to triumph in Christ." My Head and General, saith faith, has overcome, and I have already overcome in him; for "we are more than conquerors through him that loved us," Rom. 8:37.

10, Lastly, Faith is a saving arm: "He that believeth shall be saved." There is an inseparable connection established, by the ordination of Heaven, between faith and salvation, John 3:16, "Whosoever believeth shall not perish, but have everlasting life." Although, indeed, there is no connection of casuality, yet there is an undoubted connection of order. Faith cannot but carry salvation along with it, seeing it takes up Christ the salvation of God in its arms, as you see Simeon did.

The third thing proposed here was, to inquire how this arm of faith doth embrace Christ? In general, I answer, it embraces him just as God offers him in the gospel. There is a manifest proportion betwixt God's offer, and faith's reception of Christ; which I shall illustrate in the four particulars following:—

1, Christ is freely offered in the gospel, Is. 55:1; Rev. 22:17; so faith embraces him as the free gift of God. There is a natural propensity in the heart of man, to give something or other of our own, by way of exchange or equivalent for Christ, and the blessings of his purchase. Proud nature cannot think of being so much beholden to God, as to take Christ and salvation from him for nothing at all; and therefore it would always be bringing in this or the other qualification, as a price in its hand to fit it for Christ; I must be so penitent, so humble, so clean and holy before I come to Christ, and then I will be welcome, he will pardon and save me. But, Sirs, whatever you may think of it, this is but a tang of the old covenant of works, and all one as if a man should say, I must first heal myself before I go to the physician: I will first wash myself clean, before I go to the fountain opened up for sin and for uncleanness. Beware of this, for it is a secret subverting of the order and method God hath established in the covenant of grace, this being the very money and price which he forbids us to bring to the market of free grace. Faith argues at another rate in its embracing of Christ: O! says the poor soul, I am a diseased sinner from the sole of the foot to the crown of the head, and this qualifies me for the Physician of souls: I am a polluted sinner, black like the Ethiopian, spotted like the leopard, and therefore I will go to the fountain; I am naked, and therefore I will take the white raiment offered me, to cover the shame of my nakedness; I am blind, and therefore I will take the eye-salve which recovers sight to the blind. Thus, I say, faith embraces Christ as he is freely offered.

2, Christ is fully and wholly offered in the gospel: and accordingly faith embraces him wholly without dividing him. I own, indeed, that the first flight of faith is to Christ as a Saviour, Christ as priest, fulfilling the law, satisfying justice, and thereby bringing in everlasting righteousness, this being the only thing that can answer the present strait and necessity of the soul, under the awful apprehensions of vindictive justice and wrath; and therefore thither it flies for refuge, in the first act of believing. But now, although faith at first fixes upon Christ as a priest, yet at the same time it embraces him as a prophet, submitting unto his instruction, and subjects itself unto him as a king, receiving the law from his mouth: O! says the soul, "I am more brutish than any man, and have not the understanding of a man;" but this Saviour "has pity on the ignorant, and them that are out of the way;" he opens the book, and looses the seven seals thereof, and therefore I will sit down at his feet, and receive the whole revelation of the mind and will of God from him: I am a poor captive and vassel of hell; other Lords have had dominion over me, but, now I will make mention of his name: he is my Judge, my Lawgiver, and my King, even he that saves me. Thus, I say, the arm of faith embraces a whole Christ. There is nothing of Christ, says the soul, that I can want; I must have him all, and have him all as mine own, as my Prophet, my Priest, and my King. And herein the faith of the hypocrite, or temporary believer, comes short of the faith of God's elect. The hypocrite, he halves Christ, or else inverts the order of his office, in his way of receiving him: either he receives him as a Saviour, only to keep him out of hell, but waves the acceptance of him as a King to rule him; or else he professedly subjects himself unto Christ's authority as a King and a Lawgiver, hoping, upon that score, that Christ will save him, by his blood and righteousness, as a Priest; and so thereby makes up the defects of his lame obedience; which is, upon the matter, to "put a piece of new cloth unto an old garment, whereby the rent is made worse."

3, God gives Christ cordially and affectionately in the gospel: his very heart, as it were, goes out after sinners, in the call and offer thereof. It is not possible to conceive any thing more affectionate, than the word in which he bespeaks sinners: Ezek. 33:11, "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel!" Hos. 11:8, "How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together." Isa. 55:1, 2, 3, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea, come, buy wine and milk without money, and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David." Now, I say, as God offers Christ most affectionately and cordially, in like manner does faith embrace him. He embraces a whole Christ, with the whole heart and soul; the love, joy, delight, and complacency of the soul, runs out upon him as their very centre of rest: and these affections, like so many springs of gospel-obedience, set all the members of the body a work in his service; so that the head will study for him, the hand work for him, the feet run his errands, and the tongue ready to plead his cause.

4, Christ is offered particularly to every man. There is not a soul hearing me, but, in God's name, I offer Christ unto him, as if called by name and sirname. Now, as the offer is particular to every individual person, so faith embraces Christ with particular application to the soul itself. When I embrace a Saviour, I do not embace for salvation to another man; no, but I embrace him as my Saviour, for salvation to my own soul in particular. Beware, my friends, of a general doubtsome faith, abjured in our national covenant as a branch of Popery. A general persuasion of the mercy of God in Christ, and of Christ's ability and willingness to save all that come to him, will not do the business; no, devils and reprobates may, and do actually believe it. There must therefore of necessity be a persuasion and belief of this, with particular application thereof unto a man's own soul; for if the mercy of God in Christ be offered to every man in particular, then surely faith, which, as I was saying, is but the echo of the soul to the gospel-call, must embrace Christ, and the mercy of God in him, with particular application to itself, otherwise it doth not answer God's offer, consequently cannot be of a saving nature. So much for the first general head proposed in the prosecution of the doctrine.

II. The second thing proposed was, to take notice of some of these songs, which readily the soul has in its mouth, when, like Simeon, it gets Christ embraced in the arms of faith. We are said to be filled with all joy and peace in believing; yea, by faith in an unseen Christ, the soul is replenished with joy unspeakable, and full of glory. And when this is the soul's case, it cannot but bless God, as Simeon did, and vent its heart in these or the like songs of praise.

1, It cannot but bless him for electing and everlasting love. Faith's embraces of Christ help the soul to trace the streams of divine love to their fountain-head, and to read its own name in the book of life, among the living in Jerusalem. O blessed be God, will the soul say, that ever I, wretched I, miserable I, should have been upon God's heart, before the foundations of the world were laid: Glory to God in the highest, who hath drawn me with loving-kindness, whereby I know that he hath loved me with an everlasting love.

2, The soul, in such a case, cannot but bless God for Christ, and redeeming love through him, saying with the apostle, "Thanks be unto him for his unspeakable gift." Glory to him in the highest, that "unto us a child is born, unto us a son is given, whose name is Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace." And then when the soul views the glorious retinue of blessings that come along with Christ, it cannot shun to join issue with the apostle in his triumphant doxology, Eph. 1:2, saying, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ." And there are these few among innumerable blessings, that come along with Christ, which the soul will readily bless God for, in the case mentioned.

1st, O blessed be God, will the soul say, that in Christ he is become my God, even my own God. I was once without God in the world; but O what a happy turn is this! Now I can view him in Christ, and say, "He is my God, my Father, and the Rock of my salvation; the portion of my cup: and therefore the lines are fallen unto me in pleasant places; yea, I have a goodly heritage."

2dly, O blessed be God, will the soul say, that in Christ the fiery tribunal is turned into a mercy-seat by his obedience and death. The law and justice having got a complete satisfaction, a way is made for the empire of sovereign grace: so that now "grace reigns through righteousness unto eternal life, by Jesus Christ, our Lord," Rom. 5:21. And as it is the will of God that grace should reign, so it is the desire of my soul, to make this name of his to be remembered to all generations. O let grace wear the crown, and sway the sceptre for ever; and let all the Hallelujahs of the higher house be "to the praise of the glory of his grace."

3dly, O blessed be God, will the soul say, that in Christ he has "blotted out all mine iniquities, as a cloud, and as a thick cloud." There was a cloud of sin pregnant with wrath hovering above my head; but in Christ I see it scattered: "We have redemption through his blood, even the forgiveness of sins." And therefore, "Bless the Lord, O my soul: and all that is within me, bless his holy name. Who forgiveth all thine iniquities."

4thly, O blessed be God, will the soul say, that in Christ I am blessed with an everlasting and law-biding righteousness. Christ, my ever-blessed Surety, he was made under the law, and has magnified it, and made it honourable; and the Lord is well pleased for his righteousness' sake; and in him, and through him, the righteousness of the law is fulfilled in me: and therefore "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels," Isa. 61:10.

5thly, O blessed be God, will the soul say, that in Christ he is become a Father of the fatherless, and blessed me with the blessing of adoption and sonship. I may seal it, from my experience, that "in him the fatherless findeth mercy." I was like an outcast infant and helpless orphan, but the everlasting Father took me up, and "gave a place and a name in his house, and within his walls, better than of sons and of daughters, even an everlasting name that shall not be cut off. Behold what manner of love the Father hath bestowed upon me, that I should be called a son of God," 1 John 3:1.

6thly, O glory to God, will the soul say, for the open door of "access into the holiest by the blood of Jesus." The door was once barred against me and all Adam's posterity, by the breach of the first covenant; but in Christ it is again opened, so that we may "come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." An incarnate Deity is now become the way to God and glory.

I might tell you of many other blessings that the soul is ready to bless God for, when it gets Christ in the arms of faith; but I do not insist. I conclude this head by referring you to two or three scriptural songs which will readily occur in such a case. The first you have, 1 Pet. 1:3, 4, "Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away," &c. Another you have, Rom. 8:33, to the end of the chapter, "Who shall lay any thing to the charge of God's elect? It is God that justifieth: who is he that condemneth?" &c. A third you have, 1 Cor. 15:55, 56, "O death, where is thy sting? O grave, where is thy victory?" &c. Another, with which I conclude this head, is that which concludes the Bible, Rev. 22:20, "Even so come Lord Jesus."

III. The third thing proposed was, to inquire whence it is that faith's embraces of Christ doth thus fill the mouth with praise?

Ans. 1, This flows from the certainty that is in faith. Faith is not a doubting grace; no, doubts and jealousies evanish before it, as the clouds and darkness of the night do evanish at the appearance of the sun. And the certainty of faith flows from the stability of these foundations upon which it builds, which are more firm than the pillars of heaven, and the foundations of the earth. It builds upon the word of God, the oath of God, the blood of God, the righteousness of God, the power of God, the veracity of God: and seeing it builds upon such immovable foundations, how can it miss to have a certainty in it proportioned, in some measure, unto the grounds upon which it stands? And hence it comes, that it fills the mouth with praise. Let news be never so good, yet if we have no certainty in our belief of them, it exceedingly mars our joy and comfort. But now the glad tidings of the gospel, they are no flying uncertain reports; no, it is God that cannot lie who speaks: and thence comes the certainty of faith.

2, This flows from the applying and appropriating nature of faith: which I hinted at already. Let news be never so true, though never so great and good, yet if we have no interest or concern in them, it mars the sweetness and comfort of them. Tell a poor man of mountains of gold and silver, what relief will that afford him, if he hath no access thereto, or interest therein? but tell him, that all these treasures are his, and that he has the owner's warrant and command to take and use them as his own, this will make him rejoice indeed. Tell a hungry and starving man of a rich feast or banquet, what is that to him, if he be not allowed to taste it? Tell a naked man, exposed to the injuries of wind and weather, of fine robes and excellent garments, what will it avail him, if they be not for him, or for his use? But tell the hungry man that the feast is for him; and the naked man that the clothing is for him, this will create joy and triumph. So here, the gospel-report doth not tell us of a Saviour and salvation that we have no interest in; no, but it tells us, that to us is the word of this salvation sent; that unto us is this child born, unto us is this son given; that he is "made of God unto us wisdom, and righteousness, and sanctification, and redemption;" and that, as the great Trustee of heaven, he "received gifts for men, yea, for the rebellious also." Now, faith accordingly it applies all these good news, this Saviour, and his whole salvation, to itself in particular. And hence it comes, that it fills the heart with joy, and the tongue with praise.

3, This flows from that sensible assurance of God's love, and of grace and salvation, which commonly follows upon believing; according to what you have, Eph. 1:13, "After that ye believed, ye were sealed with the holy spirit of promise." There is a certainty of sense, which very frequently accompanies or follows upon the certainty of faith, as a natural fruit of it; and yet is not of the nature and essence of it, because there may be true faith where there is not this sensible or reflex assurance of grace and salvation. The certainty of faith is built upon the word of God, the record of God, and the promise of God, which is a believing, because God hath spoken: Ps. 60:6, 7, compared, God had made a promise of the kingdom to David, "God hath spoken in his holiness (saith he), I will rejoice;" and in the faith of this word of promise, he speaks with such certainty, as if he were already in possession, "Gilead is mine, and Manasseh is mine," &c. But now the certainty or sense is a knowing that we have believed, or the soul's reflecting upon its own act of believing. The certainty of faith is like the certainty that a man hath of his money in a good and sufficient bond, or the certainty that a man hath of his estate, by a good and sufficient charter; he rests upon his bonds and charters as good securities to him. But the certainty of sense is like the certainty that a man hath of his money, when he is handling it with his fingers, or taking in his rents. By the certainty of faith, Abraham believed, without staggering, because he had God's word of promise for it; but by the certainty of sense, he knew it, when he saw Sarah delivered of his son Isaac, and got him in his arms. Now, I say, faith commonly produces this sensible assurance, sweet and reviving experiences of the Lord's love to our souls; and hence it comes, that it fills the mouth with praise.

IV. The fourth thing was, the application of the doctrine. And the first use shall be of information. This doctrine informs us,

1, Of the excellency of the grace of faith. It cannot but be an excellent grace, because it embraces precious Christ. Hence it is, that God puts such an estimate upon it, that he cares for nothing we do, if that be wanting: Without faith it is impossible to please God! Whatsoever is not of faith, is sin." Suppose it were possible for a man to attain such a pitch of morality, as to be touching the law blameless: yet all his obedience, moral and religious, stands for a cypher in God's reckoning; yea, is like the cutting off a dog's neck, and the offering of swine's blood upon God's altar, if faith be wanting. Thus then, I say, faith is an excellent grace, of absolute necessity in order to our acceptance before God. Only let it be here carefully remembered, that it is not the act of faith, but its glorious and ever-blessed object, Jesus Christ, whom it embraces, that renders us acceptable unto God. In point of acceptance, faith renounces its own actings, and looks for "acceptance only in the beloved: it rejoiceth in Christ Jesus only, and hath no confidence in the flesh."

2, See from this doctrine what a happy and privileged person the believer is. He gets Christ the Lamb of God in the embraces of his soul! and O what can the most enlarged heart or soul of man wish for more! This was the one thing that David desired, Ps. 27:4. We read of one in the gospel that said to Christ, "Blessed is the womb that bare thee, and the paps which thou hast sucked;" to which Christ answered, "Yea, rather blessed are they that hear the word of God and keep it," Luke 11:27, 28. And who are they that hear the word of God and keep it, but believers, who have him formed in their hearts, and clasped in the arms of faith? for he that thus hath the Son, hath life. And concerning such I may say, as Moses said concerning Israel, Deut. 33:29, "Happy art thou, O Israel: who is like unto thee, O people saved by the Lord!" Notice the expression, they are a people already saved, they have everlasting life. That day that Christ comes into the heart, the salvation of God comes, as it is said to Zaccheus, "This day is salvation come to thy house."

3, See from this doctrine the true way of joy and comfort. Perhaps there may be some poor soul going mourning without the sun, saying, "Oh that I were as in months past." Once in a day I thought I could say, "The candle of the Lord shined upon my head;" but alas! the scene is now altered, "the Comforter that should relieve my soul is far from me:" how shall I recover my wonted joy in the Lord? Well, here is the way to it; go forth out of yourselves, by direct act of faith; take Christ a-new, in the embraces of your souls, upon the free call and offer of the gospel; and, with Simeon, ye shall be made to bless God. It is the wreck of the comfort of the generality of God's people, in our day, that they continue poring within themselves, upon their frames, their graces, their experiences, their attainments, without going forth, by faith, unto the fulness of a Redeemer for relief. And while we do so, we are just like mariners at sea: while they sail among shallow waters, near the shore, they are always afraid of striking upon rocks, or running upon sands, because they want deepness of water; but when they launch forth into the main ocean, they are delivered of these fears, being carried far above rocks and sands: so while the believer continues among the shallow waters of his graces, duties, experiences, and attainments, he cannot miss to be harassed with continual fears, because the waters of divine grace are but ebb, while we stay there: but when by faith we launch out into that full ocean of grace that is in Christ, then fears, doubts, and perplexities evanish; the soul is carried up above all these, being strong, not in the created grace that is in itself, but, in the grace that is in Christ Jesus, in whom dwells all the fulness of the Godhead." So then, I say, if ye would surmount your fears, and recover your joy and comfort in the Lord, study to live by faith upon the Son of God; for we are "filled with joy and peace in believing."

4, From this doctrine we may gather what a lightsome place heaven will be, where the soul shall live in Christ's embraces for ever. If the believer's heart be so refreshed when he get's Christ embraced by faith, what overpowering floods of joy must flow upon his soul, when he comes to immediate fruition, where no clouds shall ever intercept the rays of the Sun of righteousness from him, through an endless eternity! No wonder, though sometimes the believer break forth into such longing expressions, when he thinks of immediate enjoyment, as that of Paul, "I desire to depart, and to be with Christ; which is far better."

Use 2d, may be of trial. Sirs, you have been in the temple this day; I would ask, have you seen the Lord's Messiah there? Have you got him, like Simeon, in the arms and embraces of faith? O! say ye, how shall I know if I ever had him in my arms! For answer, take these following things as marks.

1, If ever ye have embraced Christ, Christ has embraced you first; for there is a mutual embracing betwixt Christ and the believer, and it begins on Christ's side; he first gripes the soul by his Spirit, before the soul gripes him by faith: Phil. 3:12, "I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus." O! will the soul say, I was wandering, like a lost sheep, among the mountains of vanity; I had gone into a far country, with the prodigal, and never had a thought of Christ, till he, by his sovereign grace, griped and drew me with the cords of victorious love and grace, and then my heart griped and apprehended him. Never a soul yet came really to believe in Christ, but will be ready to own, that it was not free will, but free grace that began the work: "No man can come to me, except the Father which hath sent me, draw him."

2, If ever ye had Christ really in the embraces of faith, ye have been made to quit the embraces of other lovers: "Ephraim shall say, What have I to do any more with idols?" Particularly, ye have been made to part with the law as a husband, Rom. 7:4, "Ye are become dead to the law by the body of Christ; that ye should be married to a better husband, even to him who is raised from the dead." O Sirs! it is a harder business than many are aware of, to make a divorce between a sinner and the law, so as to make him renounce all hopes of salvation and righteousness from that quarter. It is much easier to pull his lusts out of his arms, than to pull the law, as a husband, out of his embraces. And the reason of this is plain, because the law gives a promise of life to them that obey it, "He that doth those things, shall live in them;" which sin and lust cannot do, in regard they carry the stamp of hell and wrath visibly upon them, to the eye of a natural conscience. So that it is much easier to convince a man that his sin is an evil thing, than to convince him that his righteousness is so: hence Christ tells the Pharisees, these self-righteous wretches, "that publicans and harlots should enter into the kingdom of God before them." Publicans and harlots, and such sort of persons, lie more open unto the sharp arrows of conviction, than self-righteous persons, who make, as it were, a barricado of the law itself, and their obedience to it, behind which they lie, intrenched and fortified, against all the curses and threatenings of the law that are denounced against them; they still take the law for a friend, while they obey it as well as they can, never dreaming that nothing will satisfy the law, but an obedience that is every way complete. But now, I say, if ever ye have embraced Christ, ye have been made to part with the law as a covenant, and with your own righteousness by the law, as fithy rags, saying, with Paul, "I through the law am dead to the law." At the same time that the soul quits the embraces of the law as a husband, it parts with other lovers also. The first view of Christ by faith, makes all the twinkling stars of created enjoyments to evanish and disappear; so that the soul joins issue with David, Ps. 73:25, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee."

3, If ever Christ was in the embraces of thy soul, thou mayst know it by the desirable concomitants and effects thereof. I shall not stand upon them; only, in so many words. Your estimate of Christ will be raised; for "unto you which believe he is precious." Your love to him will be inflamed; for faith worketh by love. Your joy and peace will be increased; for "believing, we rejoice with joy unspeakable, and full of glory." Heart-holiness will be promoted; for faith purifieth the heart. And in a word, your souls will make their boast in him; for "in him shall all the seed of Israel be justified, and shall glory."

Use 3d, shall be of exhortation to all in general. Sirs, before we part this evening, I would fain have every soul hearing me, going home with the great Messiah, the Son of God, in the arms and embraces of their souls; and then I am sure ye should go away, blessing God that ever ye came here. We must deal with you as reasonable creatures, and persuade you in a moral way: and when we are so doing, look up to God for the concurring efficacy of his Holy Spirit, whose prerogative it is to persuade and enable you to embrace Jesus Christ, as he is offered to you in the gospel. And therefore, by way of motive, consider,

1, The absolute need ye have of this Christ, whom we offer unto you. Without him ye are condemned already; without him ye are "without God in the world; God is angry with you every day; the law and justice of God, like the avenger of blood, is pursuing you." And therefore, O sinners, flee to a Saviour, "Turn ye to your stronghold, ye prisoners of hope."

2, Consider the matchless excellency of that Saviour whom we call you to embrace. Angels and men are at an everlasting stand to speak of his worth and glory; he is best known by his own and his Father's testimony concerning him: and if ye would know the record of God concerning him, search the Scriptures, for these are they that testify of him; it is in this glass that "We behold his glory, the glory as of the only begotten of the Father, full of grace and truth." I despair, that ever a sinner will embrace Christ, till there be an uptaking of his personal excellency as Immanuel God-man. There is a seeing of the Son, which, in order of nature, although not in order of time, goes before the soul's believing in him, John 6:40.

3, Consider the ability and sufficiency of this Saviour whom we call you to embrace. Take the Father's testimony of his ability, Psal. 89:20, "I have laid help upon one that is mighty." Take his own testimony, Is. 63:1, "I that speak in righteousness, mighty to save." Take the Spirit's testimony, in the mouth of the apostle Paul (Heb. 7:25), declaring him "able to save them to the uttermost, that come unto God by him" Thus ye have the three that bear record in heaven, attesting the sufficiency of this Saviour. O then "set to your seal, that God is true, by believing the record that God gives of his Son," for if ye do not, your unbelief gives the lie unto a whole Trinity, 1 John 5:10, 11.

4, Consider that this sufficient Saviour is the sent of God. This is a designation given to Christ thirty or forty times in the gospel according to John, and the ordinary argument with which Christ persuades sinners to embrace and receive him. And nothing could have greater influence than this designation, if the weight of it were but duly weighed. O consider in what quality and capacity his Father hath sent him: shall not God's ambassador-extraordinary get a hearing among a company of condemned rebels? He is sent as a Redeemer to liberate captives, and shall not captives embrace him? He is sent as a Surety, and will not dyvours and bankrupts embrace a cautioner? He is sent as a Physician, and will not the wounded and diseased sinner embrace him, and his healing balm? &c.

5, Consider that his heart and his arms are open and ready to embrace all that are willing to be embraced by him. O, may the soul say, fain would I embrace him, but I doubt of his willingness to embrace me. I tell you good news, he is more willing to embrace you by far, than you are to be embraced by him. He says he is willing, and you may believe his word, for he is, "the Amen, the faithful and true Witness," and he says, that he will cast out none that come unto him: he swears he is willing, and will ye not believe his oath? Ezek. 33:11, "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live." Pray tell me, why did he engage from eternity, and voluntarily give his hand to the Father in the council of peace, saying, "Lo, I come: I delight to do thy will, O my God?" Why did he assume the nature of man, and the sinless infirmities thereof? Why did he that is the great Law-giver, subject himself unto his own law? Why did he that is the Lord of life and glory, submit to the stroke of death ignominiously upon a cross? Why doth he send out his ministers to you, with call upon call? Why doth he wait all the day long, saying, "Behold me, behold me?" Why doth he expostulate the matter with you? Why is he grieved at the obstinacy of your hearts, if he be not willing that ye should embrace him? For the Lord's sake, therefore, consider these things, and do not reject the counsel of God against yourselves.

6, Consider what a glorious train and retinue of blessings come along with him, when he is embraced in the arms of faith: such as pardon of sin, Heb. 8:12; peace with God, Rom. 5:1; a complete justifying righteousness, Rom. 8:3, 4; adoption and sonship, John 1:12; sanctification, both in the root and fruit of it, 1 Cor. 1:30; saving knowledge of God, and the mysteries of his covenant, 2 Cor. 4:6; the crown of eternal glory at last, John 3:16. All these might be particularly enlarged on; but I do not insist, but proceed to obviate some objections that some may make against complying with this exhortation.

OBJECT. 1, Some poor soul may be ready to say, Gladly would I embrace Christ, with my very soul; but still I entertain a jealousy of my right and warrant to meddle with the unspeakable gift of God; he is such a great good, that I am afraid it be but presumption in me to attempt the embracing of him. Now, for removing any jealousies of this nature, I shall lay before you a few of these warrants, upon which a lost sinner may receive and embrace this Saviour.

1, Let desperate and absolute necessity be your warrant. Ye must either do or die: there is no midst. "He that believeth, shall be saved; but he that believeth not, shall be damned." Do not stand to dispute the matter: there is no time, no, not one moment of time, wherein a man is allowed to toss this question in his breast, after the revelation of Christ to him in the gospel, Shall I believe, or shall I not? Or if ye will dispute the matter, will ye argue, as the Samaritan lepers did, "If we sit still here we perish; but if we go into the camp of the Assyrians, peradventure we shall live." So ye, If we sit still in this sinful and miserable condition, without God and without Christ in the world, we unavoidably perish, but if we throw ourselves into the arms of a Redeemer, and upon the mercy of God in him, beyond peradventure we shall be saved. And therefore, I say, let absolute necessity be your warrant.

2, Venture to embrace this Saviour in the arms of faith, upon the warrant of the very design of his incarnation. Why is there a Saviour provided? Why was he manifested in the flesh? Upon what errand was he sent into the world, but "to seek and save that which was lost?" Well, since this is the very design of God in giving a Saviour, that sinners might be saved by him; what can be more agreeable unto him, or his Father that sent him, than that a lost sinner should embrace and receive him?

3, Let the revelation of this incarnate Deity, in the glorious gospel, be your warrant to embrace and receive him: a bare revelation of a Saviour, without any more, is enough to induce a sinner to believe in him. Why was the brazen serpent in the wilderness lifted up on the pole, but that every one in the camp of Israel, who were stung with the fiery serpents, might look unto it, and be healed? The very lifting up of the brazen serpent was a sufficient warrant to any man to look to it: so the Son of man, his being lifted up on the pole of the everlasting gospel, warrants every man to believe in him, John 3:14, 15.

4, Besides the revelation of Christ, ye have a full, free, and unhampered offer of him in the external call of the gospel; and this directed to every one, without exception, Is. 55:1–3; Rev. 22:17; Mark 16:15; Prov. 8:4. Sirs, we offer a Christ to you, and the whole fulness of grace and glory, merit and Spirit, that is in him, as the free gift of God, without the money and price of your own works and qualifications; if ye bring any such price, to make a purchase of the pearl of great price, ye shall lose him for ever: God loves to give his Christ freely, but he scorns to receive anything for him. Let this then be your warrant, that Christ is gifted and offered of God in this gospel: and let it be remembered, that, in the matter of a gift, there is no difference between man and man; the poorest, as well as the richest, may receive a gift presented unto him; a condemned malefactor has as good a right to receive a gift presented unto him by the king as the greatest favourite in the court; his being a guilty criminal is no prejudice at all to his receiving a gift; yea, his being so qualifies him for receiving the pardon. So here, Christ's being the gift of God, freely offered and presented, warrants the sinner to receive him, without respect to any qualifications but that of his being a sinner. Hunger is the best disposing qualification for meat, nakedness fits a man for clothing, &c. And that Christ seeks no other qualifications is evident from his counsel to Laodicea, Rev. 3:17, 18,—"Thou art wretched and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried in the fire, that thou mayst be rich; and white raiment, that thou mayst be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve that thou mayst see."

5, Ye have not only an offer of Christ, but an express command requiring you to embrace him, for your warrant, 1 John 3:23, "This is his commandment, that we should believe on the name of his Son Jesus Christ." Sirs, it is not a thing left optional to you, to embrace Christ or not, as ye please; no, ye are concluded under a law, fenced with the severest penalty, "He that believeth not, is condemned already, and the wrath of God abideth on him." The unbelieving sinner counteracts the authority of Heaven, and thus rushes upon "God's neck, upon the thick bosses of his bucklers." Ye have no reason to doubt but that the command of believing is to you; for if ye were not commanded to believe, your unbelief could not be your sin, "Where no law is, there is no transgression." Ye do not doubt, but ye are commanded by the Word of God, to read, hear, pray, sanctify the Sabbath, and to perform the other duties of the moral law; and because they are commanded, ye mint at obedience. Now, believing is as peremptorily enjoined, yea, rather more than any other duty, inasmuch as the successful and acceptable performance of all other duties depends upon it. And therefore do not stand disputing your warrant, against the express authority of Heaven.

6, Besides the command of God, ye have a promise of welcome to encourage you in believing: John 6:37, "Him that cometh to me, I will in no wise cast out." John 3:16, "Whosoever believeth in him, shall not perish, but have everlasting life." But, say ye, these promises may be to others, and not to me. I answer, The promise is indorsed to you, directed to you, in the external call and dispensation of the gospel, Acts, 2:39. There the apostle is preaching to a company of men, whose hands had lately been dipped in the blood of the Son of God. He calls them to faith and repentance. By what argument does he enforce the exhortation? Why, he tells them, "The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Where, it is plain, the promise is extended, first to the Jews, and then to the Gentiles, who at that time were afar off; and then, indefinitely, both to Jew and Gentile, to whom the call of the gospel should reach; the external call, which is only here intended, howsoever the Spirit of the Lord did internally concur, being the alone foundation upon which the promise is to be received, and not the internal call of one person, which can never be a warrant of believing to another. And therefore, as the apostle said to them, so say I to you, in the name of God, The promise is unto you, I mean, the promise of welcome: "Whosoever of you believeth, shall not perish." This promise is not made to believers exclusively of others, but to every one that hears this gospel; for if so, we could call none to believe but such as have believed, which is most absurd. Well then, let God's promise warrant you to believe in Christ: and if ye do not think this sufficient, take his promise of welcome, ratified with his oath, Ezek. 33:11, these being the "two immutable things wherein it is impossible for God to lie."

7, Let the indefinite and absolute nature of the covenant of grace be your warrant for embracing the Lord Jesus. The covenant of grace, as it lies in the external dispensation of the gospel, is conceived in the form of a blank bond, or testamentary deed, where there is room left to every man to fill up his name, by the hand of faith. The strain and tenor of it is, "I will be their God, and they shall be my people: I will take away the stony heart out of their flesh, and will give them an heart of flesh: I will sprinkle clean water upon them: I will put my Spirit within them: I will be merciful to their unrighteousness: I will subdue their iniquities." Where, you see the grant, runs in an indefinite way; no man's name mentioned, neither any by name excluded. Why, what is the design of this, but that every man may be encouraged to subscribe his name, or to make application thereof to his own soul, in a way of believing, by which we are said to take hold of God's covenant? O Sirs! the covenant of grace, as it lies in the external dispensation of the gospel, (for now I abstract from his secret purposes, which are not at all the measure or rule of faith), is just like a rope cast in among a company of drowning men; he that throws it in, cries to every one of them to take hold of the rope, promising to draw them safe to shore: so God, in the gospel-dispensation, proposes his covenant to every one as a ground of faith, assuring them, that whosoever takes hold of his covenant, and receives his Christ, whom he hath "given for a covenant of the people, shall not perish, but have everlasting life." For the Lord's sake, do not put this rope of salvation away from you, under a pretence that ye know not if it be designed for you. Would you not reckon it ridiculous madness in any of these drowning men now mentioned, to fall a disputing whether the rope were cast in to them, when they are at the very point of sinking to the bottom? Would not every one of them gripe at it, with the utmost strength and vigour, without putting any question? Now, this is the very case, O sinner; thou art going down to the pit of eternal misery; God, by his ministers, cries to you to take hold of this rope of salvation: O then! "see that ye refuse not him that speaketh from heaven;" do not dispute yourselves away from your own mercy.

8, Let the welcome that others have met with in coming to Christ be your encouragement to venture also. Never any that really came to him but they met with a kindly reception. Ask the prodigal son, ask Mary Magdalene, Paul, and others, what entertainment they met with from this Saviour; they will be ready to tell you, that they obtained mercy. Now, the same mercy that saved them, is as ready to save you. You do not doubt but Moses, David, Peter, Paul, and other saints that are now in glory, had sufficient warrant to believe. Sirs, you have the same grounds of faith as ever they had; the same God, the same Saviour, the same Bible, the same covenant, the same promises, the same faithfulness of God to lean to, as ever they had; and these grounds of faith are so firm, that they never disappointed any that leaned to them: and therefore be encouraged to believe, as they did. O how will it gall and torment unbelieving sinners in hell for ever, when they see others, who believed upon the same grounds that were common to them also, sitting down in the kingdom of heaven, and themselves shut up in utter darkness, with devils and damned spirits, because of their unbelief! And how will the devil himself upbraid unbelievers in hell, when fallen under the same condemnation with himself, that they had such fair warrants to believe in Christ, which he never had!

Object. 2, You bid me embrace Christ; but, alas! he is far away out of my reach: Christ is in heaven, how shall I win at him?

Ans. Seeing ye cannot come up to Christ, Christ is come down to you; and we bring him near to you, in this word of salvation which we preach: Isa. 46:12, 13, "Hearken unto me, ye stouthearted, that are far from righteousness. I bring near my righteousness: it shall not be far off, and my salvation shall not tarry." And therefore, "say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above); or, Who shall descend into the deep? (that is, to bring up Christ again from the dead): for the word is nigh thee, even in thy mouth, and in thy heart: that is the word of faith, which we preach," Rom. 10:6–8. Sirs, Christ is in this gospel, this word of faith and grace, which we, in the name of God deliver unto you: and your faith must terminate immediately upon this word, otherwise you can never embrace him. As I believe or trust a man by his verbal or written promise; so I embrace Christ by the word of faith, or promises in the gospel. Suppose a sponsible man residing in America, should send me his bill for any sum of money, that man and his money are brought near to me by his bill and security which he sends me: so here, though Christ be in heaven, and we upon earth, yet the word of faith, which we preach, brings him, his kingdom, righteousness, salvation, and whole fulness, nigh unto every one of us, so that we need not ascend into heaven, or descend into hell, in quest of him.

Object. 3, My arms have been so defiled with the embraces of other lovers, that I am afraid Christ will never allow me to embrace him. For answer, I only refer you to Jer. 3:1, "Though thou hast played the harlot with many lovers; yet return again to me, saith the Lord." But, say ye, my sins are highly aggravated. Ans. Isa. 1:18, "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

Object. 4, You bid me embrace him; but, alas! I want an arm; I have no power to embrace him. Ans. If thou hast a will to embrace him, the great difficulty is over, for there lies the principal stop: "Ye will not come to me, that ye might have life." Where God gives to will, he gives also to do of his own good pleasure. You say, you want the arm to embrace him; then do as the man with the withered hand did, mint to stretch it forth, in obedience to the command of Christ. Believing is a thing we must be essaying, even before we can find the Spirit of God working it in us effectually. We cannot pray, we cannot sanctify the Sabbath, we cannot think a good thought, till the Spirit of God work it in us; and yet we do not forbear these duties because we have no power to do them; so although we have no power to believe, yet we should be trying to believe. The way that the Spirit of God works faith in the souls of the elect, is, by making them sensible of their own inability, that they may turn the work over upon his own hand, who "worketh all our works in us, and for us."

Object. 5, Let me mint at believing as much as I will, I shall never be able to effect it, if I be not among God's elect; for it is only they that are ordained to eternal life, that do believe. Ans. This is an ordinary sophism of the grand enemy of salvation, whereby he discourages sinners from believing in the Lord Jesus; and the fallacy or weakness of it will easily appear, by applying the objection to the ordinary business of human life. When meat is set before you, do you decline to take or use it, for this reason, that you do not know whether God has ordained it for you? Do not ye say, Meat is for the use of man, and this meat is set before me, and therefore I will take it. Ye do not say, I will not plough or sow my ground, because I know not if ever God has decreed that it shall bring forth; or, I will not go home to my house, because I do not know if ever God has decreed I should come the length. Ye would reckon a man mad, or beside himself, who would argue at this rate, in affairs of this nature. Why, the case is the very same: as the secret decrees of heaven lie quite out of the road in the management of the affairs of this life; so neither are they at all to be the measure or rule of our actings in the great concerns of eternity: "Secret things belong unto the Lord our God: but those things which are revealed, belong unto us, and to our children." And the ground of your condemnation at the great day will not be, because ye were not elected, but because ye would not believe. The reprobate Jews were cut off, because of their unbelief, Rom. 11:7 and 20. I shall only add, that as ye cannot know that the meat set before you is yours in possession, till ye take it; so neither can ye ever know that Christ was ordained for you, till ye take him into your possession by faith. And therefore ye must believe in Christ, before ye know your election; otherwise ye shall never know it, and shall never believe either. So much by way of exhortation.

I shall conclude this discourse with a short word to two sorts of persons.

First, To you who, like Simeon, have got him in the embraces of your souls, and who perhaps can say, to your sweet experience, with the spouse, "I have found him whom my soul loveth." All I say to you, shall be comprised in these two or three words,

1, O bless God, as Simeon did, for such a privilege; "Let the high praises of God be in your mouths." I told you already, of several songs ye have ground and reason to sing, which I shall not stand to resume. Only, to engage you to bless him, consider, that this is all the tribute he expects from you. Who will ever bless him, if not the people that he has formed for himself? Consider again, that this is the way to have blessings multiplied upon you; the thankful beggar is best served at the door both of God and man. The trumpeter loves to sound where there is an echo, which brings back the soud to his ears; so God loves to bestow his blessings, where he hears of them again in songs of praise and gratitude. Praise is the work of heaven, through a long eternity: now, they who are bound to that land afar off, should be lisping out the language of the land before they come there.

2, Have ye got Christ in the arms of your souls? O then improve your golden season: and while ye are allowed to ride with the King, in the chariot of the wood of Lebanon, improve your interest with him, both for yourselves and others; particularly intreat him, that he would revive his own work, which is under such a sad decay in our land at this day; study to "bring him into your mother's house, and into the chamber of her that conceived you."

3, Have ye got him in your arms? Then follow the spouse's practice, Song 3:4, "I held him, and would not let him go." O keep him in the embraces of your souls; his presence dispels clouds, and turns the shadows of death into the morning; it is like oil to the chariot-wheels of the soul: light, life, liberty, peace, pardon, and plenty, are his continual attendants. And, remember that his departure is of a very dangerous consequence. It is true, his real presence shall never depart; but yet his quickening, strengthening, and upholding presence may be withdrawn to such a degree, that ye may go mourning without the sun: and if, through untenderness, ye provoke him to withdraw, the quarrel may be pursued even to the gates of hell; so that ye may be made to cry out, "The arrows of the Almighty are within me, the poison whereof drinketh up my spirit; the terrors of God do set themselves in array against me," Job 6:4.

And in order to your keeping him in the embraces of your souls,

1st, Beware of every thing that may provoke him to withdraw; particularly beware of security, which made him to withdraw from the spouse, Song 5:3 and 6, compared. Beware of pride; for "God resisteth the proud," and "beholds them afar off." Beware of worldly-mindedness: "For the iniquity of his covetousness was I wroth, and smote him," Isa. 57:17. Beware of unbelief, that root of bitterness, which causes to "depart from the living God." Distrust and "jealousy is the rage of a man;" much more is it provoking unto God. Under the law, God appointed porters to keep watch at the door of the temple, that nothing might be suffered to enter, which might defile the dwelling-place of his name: thy soul and body, believer, is the temple of God; therefore guard against everything that may defile the same.

2dly, If ye would hold Christ in the embraces of your souls, keep grace in a lovely exercise; for these are the spikenard and spices that send out a fragrant smell for his entertainment. Keep the arm of faith continually about him; let the fire of divine love burn continually upon the altar of thy heart; let the anchor of hope be fixed within the veil; let the fountain of evangelical repentance be still running; and under your greatest attainments be humble, and take care to set the crown upon Christ's head, saying, "Not unto us, not unto us, but unto thy name be the glory."

The second sort of persons I would speak a little to, are these who, perhaps are complaining of hidings and withdrawings, and are perhaps saying, I came to the temple to see if I could get Christ in my arms, but I am disappointed; yea, matters are come that length with me, that I am ready to raze foundations, and to conclude that I am an utter stranger to him. All I have to offer to you, shall be comprised in these two or three things, with which I conclude.

1, Allow me to ask, if there be not a void and emptiness in thy heart which the whole creation cannot fill, till Christ himself come and fill it? Are not ordinances, ministers, word, and sacrament, empty without him, like dry breasts? That says, thou art not altogether a stranger to him. And therefore do not entertain harsh thoughts of thyself; thy case is not at all unprecedented. What think ye of David, Ps. 13, of Asaph, Ps. 77, of Heman, Ps. 88, yea, of Christ himself, who, through the withdrawing of his Father's love, was made to utter that heart-rending cry, "My God, my God, why hast thou forsaken me?"

2, Know for thy comfort, that thy hiding Lord will return again: "Weeping may endure for a night, but joy cometh in the morning," Ps. 30:4, 5; Isa. 54:7, 8. The very breathings and longings of thy soul after him, are a pledge of his return; for "he satisfieth the longing soul, and filleth the hungry soul with goodness."

3, When ye cannot get Christ himself embraced, study to embrace his word of promise, as the Old Testament saints did, Heb. 11:13. As a loving wife will lay the letters of her absent husband in her breast, and perhaps kiss his hand-writ; so lay the sweet promises of thy best Husband in thy bosom, and between thy breasts, until he himself return.

4, Lastly, Maintain your claim unto him on the gound of the covenant, when ye cannot maintain it upon a ground of sense; as a wife will maintain her relation to her husband, though he be both angry and absent. The Lord loves to have his people threaping kindness, and maintaining there claim upon the marriage-contract of the new covenant, when they "walk in darkness, and see no light," Isa. 50:10,: and such a carriage as this, commonly lands in a happy meeting betwixt Christ and the souls of his people; for after believing, comes sealing.

A DISCOURSE ON THE THRONE OF GRACE

Ps. 89:14.—Justice and judgment are the habitation of thy throne.

THIS psalm elegantly describes God's covenant of grace made with Christ, and his spiritual seed in him, under the type of God's covenant of royalty with David and his posterity; as is plain from many passages of the psalm, which are too sublime and lofty to be restrained unto David's temporary reign, or that of his posterity, over the tribes of Israel, which quite expired in the revolution of a few ages.

The words read are a description of the nature of the Messiah's kingdom and administration: "Justice and judgment are the habitation of thy throne."

Where we may notice, 1, The royal person who is the subject-matter of my text, and of the greatest part of the psalm: he is pointed at in the pronoun thy. This is none other than Christ, the true David, who was to reign in the latter days; and in whom David's family and kingdom shall be perpetual for ever. This is the King who rules in righteousness, and whose seed is to be established for ever, whose throne shall be built up unto all generations, ver. 4.

2, We have a badge of royal majesty and sovereignty ascribed unto him; a throne. We frequently read in scripture of Christ's throne, Ps. 45:6, compared with Heb. 1:8, "Thy throne, O God, is for ever and ever." God's throne is threefold. (1) His throne of glory; by which I understand the essential glory and majesty of the divine nature. This throne is inaccessible by finite creatures; hence, 1 Tim. 6:16, he is said to "dwell in the light which no man can approach unto, whom no man hath seen, nor can see." The light of glory that breaks forth from this throne of essential glory, is too bright and overwhelming either for men or angels immediately to behold. Hence the Seraphims, Is. 6, are represented as covering their faces with their wings, to veil their eyes from that dazzling glory of divine holiness shining forth from his glorious throne, which is high and lifted up. O, who of Adam's fallen posterity shall stand in his holy place! (2) There is his throne of justice, where he judges sinners according to the tenor of the law or broken covenant of works. At this bar, every unbeliever is condemned already; and from this throne, their final and irreversible doom will pass at the last day, "Depart from me, ye cursed," &c. Before this throne, no flesh living can be justified: "If thou, Lord, shouldst mark iniquities: O Lord, who shall stand?" Ps. 130:3. (3) We read of a throne of grace, Heb. 4:16, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." And this is the throne intended in my text, as is plain from the close of the verse, and what follows, Mercy and truth go before the face of him that sits on it; a joyful sound of peace, pardon, and salvation, issues forth from it to perishing sinners. "They walk in the light of the King's countenance, rejoice in his name, and are exalted in his righteousness," &c. Terror and amazement, death and ruin, are the fruits of God's appearing to sinners from a throne of glory, or justice; and therefore, I say, it must be a throne of grace that is here intended.

3, In the words we have the firm foundation upon which this throne of grace doth stand; its habitation, or (as in the margin) establishment is justice and judgment: the firmest foundation upon which any throne can be settled. The thrones of many earthly potentates are reared and built up with violence and oppression; but the throne of God's kingdom of grace is established in righteousness. The Son of God, as the Surety of sinners, submitted to satisfy justice, and to undergo the judgment and the condemnation of the broken law, whereby he brings in everlasting righteousness; and upon this bottom or foundation the throne of grace is established, and upon this basis (as Pool reads it) will it stand forever.

The doctrine I design to prosecute from the words is this,—

DOCT.—"That God's administration of grace is founded upon the complete satisfaction of justice by his eternal Son as our Surety." Or take it thus, "That justice satisfied, and judgment executed upon Christ as our Surety, is the basis and foundation of a throne of grace. Justice and judgment are the habitation of thy throne."

I only name two other places of holy writ for confirmation of the doctrine. The one we have, Rom. 3:24, 25, 26, where the apostle tells us, "We are justified freely by his grace through the redemption that is in Jesus Christ: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past—to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus." Where it is plain, that the grace of God in pardoning and justifying the ungodly sinner, is founded upon the propitiatory sacrifice of the death of Christ; and grace's administration being built upon this ground, God is just in pardoning the sinner that believes in Jesus. Another clear text to the same purpose we have, Rom. 5:21, where grace is said to "reign through righteousness unto eternal life, by Jesus Christ our Lord." The government of grace is founded on righteousness, i.e., upon the righteousness of Christ, whereby justice was satisfied in the execution of judgment upon the Surety.

In handling this doctrine, I shall, through divine assistance, observe the method following:—

I. I shall speak a little of this throne.

II. Of the basis or foundation of this throne.

III. Notice some pillars wherewith the throne is surrounded and supported.

IV. Inquire why God will have justice and judgment for the foundation of his throne of grace.

V. Apply the whole.

I. I say, I would take a view of the throne. Where again I shall, 1, Shew what this throne is, and why so called. 2, Inquire what comfortable views of God a guilty sinner may have from this throne. 3, Offer a few scriptural remarks concerning it.

First, What is this throne, and why so called? In one word then, By this throne of grace we are just to understand God manifesting himself in our own nature, and dealing with sinners through Christ according to the grace of the gospel. I take that word of the apostle, 2 Cor. 5:19, 20, to be a just account of what is intended by a throne of grace, "To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them;" issuing forth a word of peace and reconciliation, that sinners might no more continue in their enmity, by dreading God as an implacable judge, or inexorable enemy, but might return to him as a reconciled God and Father. The reason of all which is subjoined, ver. 21, "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."

Now, God's administration of grace toward guilty sinners through Christ, may be called a throne, either,

1, With allusion unto the mercy-seat in the typical temple of Jerusalem. Israel was a theocracy; the Holy One of Israel was their king, and the mercy-seat was his throne. It was an eminent type of Christ, and the most solemn and sacred thing in all that typical administration. God is said to dwell between the cherubims: "Shine forth, O thou that dwellest between the cherubims:" so God dwelleth in Christ; yea, "in him dwelleth all the fulness of the Godhead bodily." And through him God dwelleth with man upon earth in a way of grace: through him we have entrance into the holiest, as Israel entered in the person of their high priest: in him we make atonement for our sins; and through him we receive the oracles of God, the revelations of the divine will: in him God meets and communes with us, as he did from the mercy-seat in the material temple, Exod. 25:17, 22. Or,

2, It may be called a throne, because of the glorious greatness and royal majesty of God that shines in this administration of grace through Christ. A throne, you know, is a seat of majesty, peculiar unto sovereigns. Let none imagine, that the glory of God is anything lessened by his sitting upon a throne of grace, or that less reverence is due to him here, than upon a throne of glory or justice. Indeed the boldness of faith is both allowed and commanded in our approaches unto this throne; but this doth not diminish, but increase the soul's reverence and holy fear: Ps. 99:1, "The Lord reigneth, let the people tremble: he sitteth between the cherubims, let the earth be moved." Everything in and about God's throne of grace appears great. "For the beauty of his throne, he hath set it in majesty." For instance, take these few particulars,

1st, There is royal majesty in the very name of him that sits on the throne. What is his name? O happy they that know it, and by the eye of faith can read it written on his thigh and vesture, "The King of kings, and Lord of lords," Rev. 19:16. His name is "Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace."

2dly, There is majesty in his looks: "Honour and majesty are before his face. His countenance is as Lebanon, excellent as the cedars; yea, as the sun shining in his strength." There is such a majestic sweetness in the looks of his reconciled face, as "turns the shadow of death into the morning," and puts more gladness in the heart, than when corn, wine, and oil doth abound.

3dly, There is majesty in his words and voice; and every one that knows it will be ready to say, as in the words following my text, "Blessed is the people that know the joyful sound." "The voice of the Lord," even from a throne of grace, "is powerful; the voice of the Lord is full of majesty." This voice is "the power of God unto salvation." God's voice in the thunder makes the hinds to calve; but his voice from a throne of grace makes the dead to live, the dumb to sing, the lame man to leap like an hart: and no wonder, for his words they are "spirit and life," yea, "words of eternal life." Christ speaks but a word to Mary, calls her by her name, "Mary;" and immediately her heart flutters with joy, and she cries out, "Rabboni, My Master." Song 2:8, "The voice of my beloved! behold, he cometh," &c.

4thly, There is majesty in his vesture. He is clothed with a garment down to the foot; a robe of righteousness, a garment of salvation. His whole mystical body, and every the least member is covered with it. When he sits on his throne, his train, or, as in the margin, Is. 6, "the skirts thereof filleth the temple. All his garments smell of myrrh, and aloes, and cassia; out of the ivory palaces, whereby the attendants of his throne are made glad."

5thly, There is majesty in his sceptre. We read of the sceptre of Christ's kingdom, Ps. 45 called "the rod of his strength," Ps. 110:2; by which we are to understand the gospel accompanied with the efficacy of his Spirit. There is such a majesty in this sceptre, when he sways it from a throne of grace, that it makes a willing people come in to him in the day of his armies.

6thly, There is majesty in the acts that are passed at a throne of grace; they are suitable to the nature of the throne. Acts of grace only pass at a throne of grace; acts of mercy at a mercy-seat. What an air of infinite majesty does God display from his throne of grace, when, beyond the expectation of men and angels, he issues forth that royal act of grace indemnifying rebels, "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins!" Is. 43:25.

7thly, The majesty of this throne appears from the heralds that are employed to intimate and proclaim the acts of grace that pass thereat. Apostles, prophets, evangelists, pastors, and teachers, and all the ministers of Christ, what are they but so many heralds ordained by the King, who sits upon this throne, to go, intimate, and proclaim his will of grace unto a lost world? "Go ye into all the world, (says he), and preach the gospel to every creature." Go, publish the acts of grace that are passed in favour of lost sinners at a throne of grace.

8thly, There is majesty in the tributes and revenues of this throne. God's administration of grace in Christ brings in a large revenue of glory and praise to the crown of Heaven. Christ's kingdom of grace is wide and large. By his Father's grant "the heathen, and uttermost parts of the earth are given to him for a possession." Ps. 2. And in all corners of his extended inheritance there is a tribute of glory and praise levied unto him: Isa. 24:16, "From the uttermost part (or wing) of the earth have we heard songs, even glory to the righteous," i.e., glory to Jesus Christ the righteous. The church militant will be paying this tribute while the world stands. Men are blessed in him; and therefore all nations, and all generations, shall call him blessed, saying, "Blessed be his glorious name for ever; and let the whole earth be filled with his glory," Ps. 72:17, 19. The church triumphant in Heaven will be paying this tribute of praise to a throne of grace through an endless eternity: Rev. 4:10, "They cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, and honour, and power," &c. Rev. 5:8, 12.

9thly, There is majesty in the gifts and distributions which are made from this throne, and in the manner of his giving them. The gifts are worthy of the giver who sits on the throne. He gives himself, saying, I will be their God. He gives his Son, John 3:16. He gives his Spirit, Luke 11:13. He gives grace and glory, Ps. 84:11. In a word, he gives all the sure mercies of David. Whatever comes from a throne of grace must needs come in a way of gift; otherwise it would not suit the nature of the throne. It is below the majesty of the great King, whose name is gracious, to receive money or price from us. What he gives, he gives freely, without regard to any qualifications in us, Isa. 55:1; Rev. 22:17.

Secondly, I come to inquire what comfortable views of God are to be had by a guilty trembling sinner from this throne of grace. In general, every view of God here is inviting and encouraging. Unbelief is said to turn us away from the living God, Heb. 3:12. And the way how it turns us away from him, is either by viewing him as upon a throne of absolute mercy; and so it turns us into a presumptuous confidence of safety, in a way of sin: or else it views him as upon a throne of inexorable justice; and so it turns us into the way of despair, and makes us fly and shun his presence as a destroying enemy. But faith views God as upon a throne of grace; and there it sees every perfection of the divine nature looking toward the sinner with an encouraging smile. More particularly,

1, God upon a throne of grace is to be seen as "the God and Father of our Lord Jesus Christ," Eph. 1:3. "Blessed be the God and Father of our Lord Jesus Christ," 1 Pet. 1:3. This is the great New Testament title of God; and O! what amazing grace and sweetness is in it! Christ is our Lord, our Jesus, our Christ; "for unto us this child is born, unto us this son is given:" he is our Goel, or kinsman, our Elder Brother; and he being so near of kin to us, our blood relation, his relation to God descends to us through him, insomuch that his God is our God, and his Father is our Father. Hence Christ directs Mary, John 20:17, to go to his "brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God." O what can be more encouraging! He is your Father, because he is my Father; and your God, because he is my God. There is a rich mine of grace here, which angels do desire to pry into. And it is some view of God in this relation to Christ, and to us, through Christ, that first influences the sinner to turn to God. "I will arise, (says the prodigal), and go to my Father," Luke 15:18. "Behold we come unto thee, for thou art the Lord our God," Jer. 3:22. And a law-condemned sinner can never view him as its God and Father, but only as he is upon a throne of grace, or as he reveals himself in Christ.

2, From a throne of grace, God is to be seen as a God of love, yea, as love itself: 1 John 4:16, "God is love," ver. 10, "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." So John 3:16, "God so loved the world, that he gave his only begotten Son," &c. This love of God to lost sinners lay hid under a vail of wrath and justice, till the vail was rent by the satisfaction of Christ; and then indeed the love and kindness of God toward man appeared, venting itself in a most glorious and triumphant manner. O how encouraging is this view of God, to come to his throne, with the confidence of faith, for grace and mercy to help! It was this view that made David to cry, Ps. 36:7, "How excellent is thy loving-kindness, O God! therefore the children of men put their trust under the shadow of thy wings."

3, From a throne of grace, a guilty sinner may view him as a God of peace: Heb. 13:20, "Now the God of peace, that brought again from the dead our Lord Jesus," &c. God's anger and fury began to burn against Adam, and all his posterity, immediately after the fall; and if a stop had not been put to it, it had consumed the earth with its increase, and burned into the lowest hell: but no sooner did he receive the atonement, either in the promise, or actual payment of it, from our blessed Surety, but the flaming sword of justice is put up in its scabbard, and a gracious declaration issued forth, that fury is not in him. Indeed, if sinners will still deal with him as upon a throne of justice, or according to the terms of the law-covenant, they will find him to be a consuming fire. But, oh, who will be so mad as to set briars and thorns in battle against devouring flames? If they do, he will go through them, and consume them together. Shall we not rather turn toward him as upon a throne of grace, where we shall hear him saying to the rebellious sinner, "Or let him take hold of my strength, that he may make peace with me, and he shall make peace with me." Isa. 27:4, 5.

4, From a throne of grace God is to be seen as a God with us: Matth. 1:23, compared with Isa. 7:14, "Behold, a virgin shall conceive, and bring forth a son, and they shall call his name Immanuel, which being interpreted, is God with us." In Christ he is God with us, to avenge our quarrel upon the serpent, by bruising his head. "The day of vengeance is in mine heart." With us, to save from law, justice, the world, and all that would condemn our souls, Ps. 109:31. With us, to strengthen, help, and uphold us in all difficulties and dangers, with the right-hand of his righteousness. And, oh! "if God be with us, who can be against us?" Hence is that triumphant song of the church, Ps. 46. "The Lord of hosts is with us, the God of Jacob is our refuge. Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea," &c.

5, Again, let us view him from a throne of grace, and we shall see him to be a promising God. The absolute God is to a sinner a threatening God. Nothing is to be heard from a throne of justice, but curses against every one that continues not in all things written in the book of the law to do them. But, O Sirs, come to a throne of grace, to God in Christ, and you shall see a promising God. 2 Cor. 1:20, we are told, "all the promises of God are in Christ, and in him yea and amen." Wherever we meet with any promise of God in the scriptures of truth, be it a promise of pardon, of peace, of counsel, of grace, or glory, for this life, or that which is to come; we would still remember, that they come from a God in Christ reconciling the world to himself. Christ having fulfilled the proper condition of the promise by his obedience unto death, all the promises are his in the first instance; he is the first heir of them all: and in him, and through him, they are given out to us in the word as the immediate ground and foundation of our faith, with that intimation and advertisement, "The promise is unto you, and to your children, and to all that are afar off, even as many as" lie within the compass of the gospel-call, (Acts 2:39). O, Sirs, here is good news from a throne of grace, if you can but receive and credit it, with application to your own souls. As all the threatenings of the word are spoken to the sinner in particular from a throne of justice, as if he were spoken to by name and sirname; so all the promises of the word are directed to you in particular from a throne of grace, as though you were expressed in them by name. There is not a son of Adam but had as much concern with that promise, Gen. 3:15, "The seed of the woman shall bruise the serpent's head," as Adam himself had, in whose hearing it was uttered. Thus, I say, God from a throne of grace is to be seen as a promising God.

6, View God upon his throne, and you shall see him to be a God matching with our family. There is a twofold match that the great Jehovah makes with the family of Adam. (1), He matches with our nature, joining it to himself by a hypostatical union in the person of his Eternal Son; and thus, by marrying our nature into a personal union, he becomes sib to the whole family of Adam, Jew and Gentile. And this is "good tidings of great joy unto all people, that unto us (not to fallen angels), is born in the city of David, a Saviour, which is Christ the Lord," Luke 2:10, 11. (2), God having married our nature, and, as it were, come upon a level with us, that the inequality of the parties might be no stop, he proclaims his purpose of marriage with our very persons in the dispensation of the gospel. This proposal and proclamation of marriage, coming forth from the throne of grace, is made to all without exception in the call of the gospel, Matth. 22:4. Yea, all the members of the visible church are in some sense married unto the Son of God, Jer. 3:14. And if it were not so, they could not be charged with adultery, or playing the harlot with other lovers, as they are, ver. 1. But besides all this, in a day of power, he determines the poor soul, whom he hath loved with an everlasting love, to give its hearty assent and consent unto the promise and proposal of marriage made by Christ in the gospel, saying, "I am the Lord's," Isa. 44:5.

Thus he fulfils his promise, chap. 54:5, "Thy Maker is thine Husband, (the Lord of Hosts is his name); and thy Redeemer the Holy One of Israel, the God of the whole earth shall he be called." See also Hos. 2:19, 20, "I will betroth thee unto me for ever."

7, God from a throne of grace is to be viewed as a pardoning God, issuing forth indemnities unto guilty rebels, who have violated his laws, and trampled upon his authority. From a throne of justice he can only be viewed as a condemning God, pronouncing and executing the righteous sentence of a broken law upon sinners who have transgressed it; and when the holiest of saints that ever breathed come to deal with God upon this footing, they are made to cry out, O Lord, who shall stand? Nothing but "tribulation and anguish, indignation and wrath, to every soul of man that doth evil." But, O, glory to God in the highest, that by the reign of grace, through the righteousness of Christ, he appears in a quite other view, namely, as a "God forgiving iniquity and transgression, and sin;" yea, glorying in it as his prerogative, Isa. 43:25, offering and boding his pardons upon the guiltiest of criminals, Isa. 1:18, "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

8. From a throne of grace God appears to us as a God of infinite bounty and liberality. And O what a pleasant view is this to the poor and needy! Jas. 1:5, "If any of you lack wisdom, let him ask God, that giveth to all men liberally, and upbraideth not; and it shall be given him." From a throne of grace he gives, and gives liberally, and gives without upbraiding. O Sirs, grace is not for inholding, but for outgiving; grace could not be grace if it were otherwise. Never was there a throne like this throne of grace, which has its very nature and standing by liberality. How soon would it spend the substance of the greatest and richest kings upon earth, to give to every one that had a mind to ask? If they kept open doors and open treasures for all, and made every one welcome to come and take whatever they pleased, how soon would their treasures be emptied? But, O Sirs, the treasuries of this throne are not only inexhaustible, but they are not in the least impaired by out-giving: however much grace has been given out from this throne to the sons of men, (and the distributions already have been very large), yet there is as much grace behind as ever. Yea, the very glory, riches, and splendour of this throne, lies in the large, free, and liberal distributions that are made to poor and needy sinners, who come to it for grace and mercy; and the King makes all welcome without exception: Is. 55:1, "Ho! every one that thirsteth, come ye to the waters," &c.

9, He is to be viewed from a throne of grace as a prayer-hearing God: Ps. 65:2, "O thou that heareth prayer, unto thee shall all flesh come." He sits upon this throne encouraging all who have any business with him to come forward with boldness, and present their petitions to him, assuring them that their bills of request shall not be cast over bar: Matth. 7:7, "Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you." The prayer of faith is the stated means of God's appointment for drawing forth promised mercy and grace: Ezek. 36:37, "Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them." So openhearted is the King, that his heart opens his ear to hear, and his hand to give. When we have asked great things of him, he quarrels us that we have not asked more and greater things; and bids us ask, and we shall receive, that our joy may be full. The voice of prayer makes a sweet and melodious sound at this throne: Song 2:14, "Let me see thy countenance, let me hear thy voice, for sweet is thy voice, and thy countenance is comely."

10, Lastly, View him upon a throne of grace, and you shall see him as your own God. Wherever we find God in all the word appearing from a throne of grace to sinners, we shall still find him asserting himself to be their God in Christ. Upon this throne he appears unto Abraham; and what says he to him? Gen. 17:7, "I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant; to be a God unto thee, and to thy seed after thee." When this covenant was renewed, or of new published at Mount Sinai, he says, "I am the Lord thy God." This is the ordinary style of the covenant of grace which issues from a throne of grace, "I will be their God, and they shall be my people." Now, what can be God's design in appearing to us sinners after such a manner, but that we, who had forfeited all claim to him by the breach of the first covenant may claim him as our God, even our own God, upon the footing of free grace. There is so much sweetness, grace, mercy, love, and salvation in God manifesting himself from a throne of grace, that the soul, whenever it views him by faith, it is laid under an invincible, though sweet necessity, to claim him as its own God in Christ, saying with Thomas, "My Lord and my God. He that is my God, is the God of Salvation; and unto God the Lord belong the issues from death." And faith having once fixed the soul's claim to God in Christ upon the covenant ground and grant, it will maintain its claim to him upon the same ground, even when clouds and darkness are round about him; as the church doth, Is. 49:14, "The Lord hath forsaken me, and my Lord hath forgotten me." Thus you see what amiable views of the divine Majesty are to be had from a throne of grace, or from God manifesting himself in the flesh, dealing with sinners according to gospel-grace.

I come, in the third place, to offer a few scriptural remarks anent this throne.

1, I remark, that this throne is called "the throne of God, and of the Lamb," Rev. 22:1. By which expression we are taught, that both Father and Son are equally glorified in this administration of grace; there is no disjoining of them, either as to their essence, glory, or administration. "My Father worketh hitherto, and I work," says Christ. As they act by a joint power in the kingdom of providence; so they act in the same manner in the kingdom of grace. And it is the will of God "that all men should honour the Son, even as they honour the Father; and every tongue must confess, that Jesus Christ is Lord, to the glory of God the Father." If the throne were only called, The throne of God, it were enough to fear a guilty sinner from over looking towards it: but when it is called, "The throne of God and of the Lamb, this furnishes our souls with a more amiable view of the divine Majesty, and declares him to be a God of peace, and that he is like a meek Lamb to every soul that comes to him in the way of his own ordination: his terror needs not make us afraid.

2, I remark that a a pure river of water of life, clear as crystal, doth proceed out of this throne, Rev. 22:1. By which I know some (and I was once of their mind) do understand only these rivers of pleasures, and that fulness of joy, which the saints in glory are possessed of in the immediate vision and fruition of God for evermore: I do not exclude this meaning. But to me it is clear, from the 17th verse of the same chapter, that the river of water of life spoken of in the 1st verse, has a respect even to the church militant here upon earth; because, verse 17, there is an invitation by the Spirit and the bride given to all to come, and take of these waters of life freely, which proceed, verse 1, from the throne of God, and of the Lamb, and therefore I do think that, by this river issuing from the throne of God and of the Lamb, we are to understand the Holy Spirit of God, which proceeds from the Father and the Son, with his quickening, cleansing, and comforting influences. This is compared frequently unto a river or flood in scripture, Is. 35:6, 7, and 44:3. Not a rivulet or brook, but a river, to signify the plentiful, free, and liberal communications of the Spirit and grace of God that should follow upon Christ's exaltation to the throne in our nature. And this is not a muddy pool, but a pure river: the Spirit of Christ is a Holy Spirit, and purifies the soul from the filth of sin. It is a river of water of life, because he has life in himself, and quickens the soul that is dead in trespasses and sins. It is said to be clear as crystal, because he is a Spirit of wisdom and revelation, and opens the eye-sight of the blinded understanding to know the things that are freely given us of God.

3, I remark, that the Lamb is said to be in the midst of the throne, Rev. 5:6, and 7:17; which not only signifies the glory of his exalted state, having all power in heaven and in earth, but more especially I judge this expression designed for the encouragement of faith, that we may "come with boldness to the throne, for grace and mercy to help in time of need." Why, the meek and mild Lamb is in the midst of the throne, ready to take us by the hand, to hear and plead our cause. He is a ready and diligent Advocate; he is never out of the way, or absent when our cause is tabled, as other advocates and friends many times are, when we have most need of them, and of their moyen and interest. "We have a great High Priest, that is passed into the heavens, Jesus the Son of God." We have him as our Advocate with the Father, continually appearing in the presence of God for us.

4, I remark, that the seven Spirits are before the throne, Rev 1:4. So Rev. 5:6, "The seven spirits are sent forth from the Lamb as it were slain, in the midst of the throne, into all the earth." By which is signified the peculiar office of the Holy Ghost in the application of the redemption purchased by Christ; called seven because of the variety of his influences and operations. These are said to be before the throne, to shew how ready the spirit of God is to execute all the acts of grace that are emitted from the throne of grace, and to make them effectual by his infinite energy and power. And these seven Spirits of God are said to be "sent forth from the Lamb as it were slain," to let us know, that the sending, or down-pouring of the Spirit, and of his influences, is the fruit and effect of the atoning sacrifice of Christ's death, and of his prevalent intercession, grounded upon his propitiation.

5, I remark, that this throne standeth on mount Zion, Rev. 14:1. The Lamb standeth there, and where the Lamb standeth, there must the throne stand also, for he is always in the midst of it. By mount Zion, which is an old Testament expression, I understand the church of God, which is partly militant on earth, and partly triumphant in heaven. They are all surrounding the same throne: like Jacob's ladder, the foot of it stood in Bethel upon earth, but the top of it reached the heavens. So this throne of grace standeth upon the earth in Bethel, the house of the living God, though indeed the top of it is high and lifted up above the height of the highest heavens; and all believers are come unto it, whether they be in heaven or earth, though some be a step higher than others, the glory of saints militant and triumphant differing only in degrees. Let a believer be in what part of the world he will, still he will by faith make his way to a throne of grace, that is, to a reconciled God in Christ, who is every where present, and a very present help in the time of need.

6, I remark, that this throne is surrounded with a rainbow; Rev. 4:3, "There was a rainbow round about the throne, in sight like unto an emerald." Which I pass at present, because I intend a discourse upon it apart.

7, I remark, that this throne is crowded with innumerable attendants in the church militant and triumphant, who are all paying the tribute of worship and homage unto him that sits upon it, Rev. 5:11–13, "And I beheld, and I heard the voice of many angels round about the throne, and the beasts and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature, which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." Where you see all the saints in heaven and earth are surrounding this glorious throne of which we now speak, O blessed are they whom he chooseth and causeth to approach unto him among this numerous company.

8, I remark, that the basis and foundation of this throne is the righteousness of Christ. It is laid in justice satisfied, and judgment executed upon the Son of God. "Justice and judgment are the habitation of his throne." But this leads to,

II. The second thing proposed in the method, which is to speak of the foundation of this throne, and that is justice and judgment.

For clearing of this. 1, Take a few propositions. 2, A few properties of this foundation.

First, Take a few propositions.

1, "When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; forbidding him to eat of the tree of knowledge of good and evil, upon the pain of death."

2, Man, by the breach of this covenant, has incurred the penalty thereof, "whereby all mankind have lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever."

3, God, in his amazing grace and love, both admitted of a surety, and provided one, even his eternal Son, who voluntarily undertook our redemption, and was actually substitute in our room. "He laid on him the iniquity of us all."

4, The Son of God, in consequence of his undertaking as our surety, having assumed our nature, and put himself in our law-place, a cry was made in heaven by justice, "Awake, O sword, against my shepherd, and against the man that is my fellow: smite the shepherd, make thyself drunk with his royal blood; do not spare him, exact the debt of him to the utmost farthing." He endured the curse in our room, being made a curse for us.

5, Whatever justice demanded of the surety, it was executed upon the Lord Jesus Christ. Did justice demand that the cautioner should be of one common nature with the sinner? This accordingly is executed; for "the Word was made flesh, and dwelt among us;" he was made of a woman, and took part of the children's flesh; he became our kinsman, that the right of redemption might belong to him. Did justice demand that the honour of the holy law should be repaired by a perfect obedience? This accordingly is executed by the surety; for he "fulfilled all righteousness, he magnified the law, and made it honourable." Did justice demand that the curse and penalty of the law should be endured? This is accordingly executed; for he "was made a curse for us," that he might "redeem us from the curse of the law." Did justice demand that the head of the old serpent should be bruised, and that vengeance should be executed upon the grand enemy of God's glory, and of man's good and happiness? This accordingly is done; for he "spoiled principalities and powers, and triumphed over them in his cross." Did justice demand that sin, the first-born of the devil, should be put out of the way? This accordingly is done; for he "finished transgression, and made an end of sin: he condemned sin in the flesh, that the righteousness of the law might be fulfilled in us."

6, Justice being satisfied, and the law magnified, and the Lord well pleased for the righteousness' sake of the glorious surety, God thereupon rears up a throne of grace, and proclaims himself to be "The Lord, the Lord God, merciful and gracious,—forgiving iniquity and transgression, and sin," &c.; and accordingly passes acts of grace from this throne, saying, "I will be their God, and they shall be my people; I will be merciful to their unrighteousness; I will sprinkle them with clean water;" and the like. And thus you see upon what basis or foundation the throne of grace is reared.

Secondly, I shall give you a few qualities or properties of the foundation of this throne, where grace reigns through righteousness.

1, It is an ancient foundation; for Christ was "set up from everlasting, or over the earth was;" he is "the Lamb slain from the foundation of the world." And upon the credit of his promise to satisfy justice in the fulness of time, all the Old Testament saints were saved.

2, It is a foundation of God's own laying; "Behold, I lay in Zion a foundation." He had pleasure in laying it. When he laid it decretively from all eternity, he did it with pleasure: "I have found a ransom:" he speaks of it with a kind of gloriation and boasting: "I have laid help upon one that is mighty: I have found David my servant." When he laid it actually in his incarnation, he did it with pleasure: "It pleased the Lord to bruise him." When he laid this foundation doctrinally in Zion, he did it with pleasure, Is. 28:16, he proclaims to the world, declaring, that "whosoever builds upon it, shall not be ashamed."

3, It is a firm foundation upon which God has built his throne of grace; it is the surest foundation on which a throne can be built. The throne of iniquity, or the throne that is founded upon injustice, shall surely be overturned: but here is a throne built upon justice and judgment. Christ is called a rock, "Upon this rock I will build my church;" and the church and the throne of grace have the same bottom.

4, It is a tried foundation. Justice tried it, and found it firm and stable; when mountains of wrath and vengeance were rolled upon it, it bore up under all. The powers of hell tried to overturn this foundation; but their kingdom and power was broken in pieces in the enterprise; the little stone cut out of the mountain, broke the head of the great Goliah. The saints have all tried this foundation, and proclaim it sufficient to bear their weight; yea, it is sufficient to bear the weight of all mankind, yea, of millions of worlds, if they existed, and would venture upon it; "He is able to save to the uttermost, all that come unto God by him."

5, It is a precious foundation: "We are not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ, as of a lamb without blemish and without spot." The gold and silver cannot equal it; the topaz of Ethiopia is not to be named in one day with it; it is more glorious and excellent by far than all the mountains of prey.

6, It is a most beautiful foundation. What God says of his church, Is. 54:11, is much more true of the throne of grace, "Behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires." There is such a beauty in this foundation of the throne of grace, that it reflects a beauty upon every one that approacheth it; so that they come away from it "like the wings of a dove covered with silver, and her feathers with yellow gold."

7, To crown all, it is a perpetual, durable, and everlasting foundation: and hence comes the perpetuity of the throne itself, Ps. 89:4, "Thy seed will I establish for ever, and build up thy throne to all generations." So Ps. 72:17, "His name shall endure for ever: his name shall be continued as long as the sun." The priesthood of Christ is the foundation of the throne of grace; and the priesthood is to continue, by the oath of God: Ps. 110:4, "The Lord hath sworn, and will not repent, thou art a priest for ever after the order of Melchizedek." I proceed now to,

III. The third general head in the method. Having viewed the foundation, let us next take a view of some pillars wherewith this throne, this royal administration of grace, is supported, and which contribute not a little to its stability. And, not to enlarge upon particulars, the foundation of this throne being laid in the satisfaction of justice, all the other perfections, or attributes of the divine nature fall in for the support of the reign and administration of grace. "Mercy and truth are met together: righteousness and peace do kiss each other;" they sweetly join hand in promoting this glorious design, as you see in the context. O, says infinite wisdom, all my immense treasures shall dwell bodily in the man Christ Jesus, he shall be "the wisdom of God in a mystery," that so he may be in a capacity to hold the reins and manage all things in heaven and earth, for the advancement of the glory of free grace, reigning through righteousness to eternal life. O, says infinite power, "with him my hand shall be established; mine arm also shall strengthen him" in his undertaking. "I will beat down his foes before his face, and greatly plague them that hate him." O, says holiness, although I be "of purer eyes than to behold iniquity," yet I plainly see, that justice being satisfied for the guilt of sin, in the death of the Son of God, the filth of it shall be hid out of my sight, and his blood shall be a laver to wash it away, that I be not offended: and therefore I am so far from hindering this adminstration of grace through Christ, that I lay myself in pledge to promote and carry on the glorious design: "Once have I sworn by my holiness, that I will not lie unto David." O, says mercy, I am so sib to grace, that I cannot shun to give my vote, that the throne of grace should go on apace, "My mercy will I keep for him for evermore. My mercy shall be with him: and in my name shall his horn be exalted." O, says the faithfulness and veracity of God, whatever promises grace hath made, in a covenant of grace, I bind and oblige myself to make them good: "Heaven and earth shall pass away, but one jot or tittle" of God's word of grace shall never fall to the ground. "I will not take my love from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips." And thus I have given you a short view of these glorious pillars which contribute to the establishment of the throne of grace, upon the foundation of justice and judgment.

IV. The fourth thing is, to inquire why it is God will have justice satisfied, and judgment executed upon the Surety, to be the foundation of his throne of grace?

I shall not multiply reasons for this, but shall only touch upon one for all, which the apostle gives, Rom. 5:21, viz. "That grace might reign through righteousness unto eternal life, by Jesus Christ our Lord." So that, if it be asked, Why will God have it so, that justice satisfied, and judgment executed on the Surety, should be the foundation of the throne of grace? The answer is, "That grace might reign through righteousness;" that the glory of grace might be displayed in a consistency with the honour of divine justice.

Here a question offers, How does grace reign, or how is the glory of grace displayed in and by the righteousness of a surety?

Ans. 1, Grace reigns and is displayed in the contrivance of this righteousness; for it is the device of infinite wisdom, animated and inspired by free grace. When man had fallen under the sentence of the law, justice was ready to execute judgment upon him: but grace cries, Stop, and stay thy hand, for "I have found a ransom." 2 Sam. 14:14, "God doth devise means, that his banished be not expelled." Our first parents, they provoked God to drive them out of Paradise, and accordingly they were actually driven out of his presence; but Infinite Wisdom, actuated and animated by the bowels of mercy, contrives a way how banished man may be brought home again in a consistency with justice, and that is by the righteousness of the Messiah.

2, Grace reigns and is displayed in the acceptation of this righteousness. What but infinite love and grace could prevail with inexorable justice, so far to dispense with the rigour of the law, as to admit of a surety's righteousness in the room of the sinner! but this I touched upon already. And therefore,

3, Grace reigns in the impetration of this righteousness; for "God (in his amazing grace) sent forth his Son made of a woman, made under the law, to redeem them that were under the law." That righteousness whereby we are justified, is the very righteousness of God in our nature, he wrought it by his doing and dying. O, how does grace reign here! Faith's views of this may fill us all with wonder, and make us cry with the church, Isa. 63:1, "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength?"

4, Grace reigns in the revelation of this righteousness. Grace was not content to contrive and bring about this righteousness, but the news of it must be published and proclaimed to a lost world, as it were by sound of trumpet. Hence the apostle, Rom. 1:17, when he would give us an account of the sum and substance of the gospel, he does it in one word, "The gospel is the power of God unto salvation; for therein is revealed the righteousness of God." O how forward was the grace of God, to have the proclamation anent the satisfaction of justice by a surety issued out? Adam had scarce sinned, till grace intimates the plot unto him in the first promise, "The seed of the woman shall bruise the head of the serpent." The Messiah is scarce born in Bethlehem, till an angel is despatched from heaven, to notify it to the shepherds, "Unto you is born this day, in the city of David, a Saviour, which is Christ the Lord."

5, Grace reigns and is displayed in the appropinquation, or the bringing near of this righteousness to the sinner in a preached gospel. Not only does grace reveal the righteousness of God, but it brings it near to the sinner, in order to be accepted and received: Is. 46:12, 13, "Hearken unto me, ye stout-hearted, that are far from righteousness. I bring near my righteousnesss: it shall not be far off," &c. It is brought near to the sinner, just as the manna was brought near to Israel, when it fell about their tent-doors; they had not far to go for it.

6, Grace reigns and is displayed in the imputation of this righteousness. And, indeed, there is a great mystery of grace here, that cannot be expressed in words; how a guilty sinner, that has violated the law, and is obnoxious to justice, comes to be sustained in the sight of God as though he had fulfilled the law, and satisfied justice in his own person, and to be put in case to say, "Who shall lay any thing to my charge? It is God that justifieth: who is he that condemneth?"

7, Grace reigns in the soul's acceptation of this righteousness by faith. There is nothing in all the world that runs so cross to proud nature, as to renounce all its own righteousness, its obedience, duties, endeavours, its own grace and holiness, in point of acceptance, and to submit to the righteousness of another, and to be obliged to the doing and dying of the Son of God alone. This was a stone of stumbling to the Jews; they could never imagine any other way of justification before God, but by the works of the law; and therefore they "went about to establish a righteousness of their own, and would not submit unto the righteousness of God." Now, I say, to unhinge a sinner from this legal bottom, to bring down these towering imaginations of a righteousness in ourselves, to cast down the refuge of lies, and to bring the proud conceited sinner that length, as to own and acknowledge, that his own righteousness is but as filthy rags, saying, "Surely in the Lord only have I righteousness and strength; in him will I be justified, and in him alone will I glory." I say, grace reigns, and is wonderfully displayed in all this.

8, Grace reigns through righteousness, inasmuch as that it is by the revelation of this justice-satisfying righteousness, that grace conquers and powerfully subdues sinners, brings them under its own government and dominion. The apostle, speaking of believers, Rom. 6:14, says, "Ye are not under the law, but under grace;" that is, ye are brought in under the government and administration of grace. But what way is it that grace conquers them? what is the great engine made use of for this end? It is just the revelation of the righteousness of Christ in the gospel, Rom. 1:15, "The gospel is the power of God unto salvation." What way? Mark the expression, ver. 17, "For therein is the righteousness of God revealed from faith to faith." From which it is plain, that the preaching of an imputed righteousness, as the alone ground of a sinner's acceptance, is the very pith and marrow of the gospel. Some, now-a-days, they have got a way of preaching, which, I believe, will never convert a soul; they deliver fine elegant harangues of morality, adorning them with all the flowers of rhetoric; but, in the mean time, they do but stink in the nostrils of a solid Christian. Why? Because though they preach up a moral righteousness, yet they have little or nothing of the righteousness of Christ, which is the very basis and foundation of a throne of grace: and when that is wanting, they want the true Shibboleth of the gospel; for the gospel is a revelation of the righteousness of God; and this makes it to be the power of God unto salvation.

Here I judge it not amiss, to subjoin a quotation from the great and judicious Owen to this purpose, in his Commentary on the Hebrews, chap. 5:7, "Some are of the mind," says he, "that the whole business of ministers is to be conversant in and about morality. For this fountain and spring of grace," the righteousness and satisfaction of Christ; "this basis of eternal glory; this evidence and demonstration of divine wisdom, holiness, righteousness, and love; this great discovery of the purity of the law, and vileness of sin; this first, great, principal subject of the gospel, and motive of faith and obedience; this root and cause of all peace with God, all sincere and incorrupted love toward him, of all joy and consolation from him, they think it scarcely deserves a place in the objects of their contemplation, and are ready to guess that what men write and talk about it, is but phrases, canting, and fanatical. But such as are admitted into the fellowship of the sufferings of Christ, will not so easily part with their immortal interest and concern therein. Yea, I fear not to say, that he is likely to be the best, the most humble, the most holy and fruitful Christian, who is most sedulous and diligent in spiritual inquiries into this great mystery, of the reconcilation of God unto sinners by the blood of the cross, and in the exercise of faith about it. Nor is there any such powerful means of preserving the soul in a constant abhorrence of sin, and watchfulness against it, as a due apprehension of what it cost to make atonement for it."

V. The fifth thing was the application of the doctrine. And the first use shall be of information, in the following particulars.

1. Is it so that justice satisfied, and judgment executed upon the ever-blessed Surety, is the foundation of a throne of grace? then, hence we may see what an expensive piece of work a throne of grace is. Why, the foundation of it is laid in the death and blood of the Son of God. When God is about to erect a throne of glory for himself, as the great Creator and Governor of the world, he makes little or no ceremony about it; he only says, "Let it be," and immediately heaven, which is his throne, and the earth, which is his footstool, springs out of nothing in a wonderful order; but when the throne of grace is to be reared, justice must be satisfied, and judgment executed upon the Son of God; he must "become sin for us, and a curse for us; that the righteousness of the law might be fulfilled in us, and we made the righteousness of God in him."

2. See from this doctrine the glory of a gospel dispensation. We read sometimes of "the glorious gospel of the blessed God;" why, here is the reason of the denomination, the royal majesty of the grace of God reigning through the righteousness of his eternal Son, is here displayed and manifested. God has erected a glorious high throne for the place of his sanctuary; and "for the beauty of his ornament, he hath set it in majesty," Ezek. 7:20. There was much of the divine glory manifested in the delivery of the law on Mount Sinai, and in the typical dispensation of the Old Testament: but, O! all that glory evanished, like a shadow, at the greater glory that is manifested in the actual erection of a throne of grace, by the incarnation, obedience, death, resurrection, and ascension of our Lord Jesus Christ, and the manifestation of him that is made by the word now under the New Testament: 2 Cor. 3:7, 8, 9, 10, 11, "But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away; how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious, had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious." O, Sirs, let us prize our mercy, who live under the New Testament dispensation, in which "all we with open face, beholding as in a glass the glory of the Lord, may be changed into the same image, from glory to glory, as by the Spirit of the Lord."

3. If it be so that justice satisfied, and judgment executed upon Christ, is the foundation of a throne of grace; then, see hence, that the salvation of a lost sinner by grace is very consistent with the honour of divine justice; why, justice and judgment are the very habitation of this throne. Some poor souls, when they fall under the challenges and awakenings of conscience, are ready to think and say, "O it is needless for me ever to think that God will extend his grace and mercy to me; why, my sins are of such a bloody hue, of such an aggravated nature, that I cannot think that ever it will stand with the justice of God to pity and pardon, or save the like of me." But, O, Sirs, will you consider, that God has already taken care for the satisfaction of his justice, in the death and blood of his eternal Son, and laid the foundation of his throne of grace upon that. And therefore, you are not to think or imagine that justice will be your enemy in coming for grace and mercy to a throne of grace: no, no; God is just and righteous in saving the sinner that comes to this throne, as well as in damning the sinner that will not come. Yea, let me tell you, that the justice of God gets more glory in saving of sinners through the blood and satisfaction of Jesus, than in the damnation and ruin of all the reprobates and unbelievers in the world; for the believing sinner, he takes the ransom that God has found, and presents that to justice, and the Lord is well pleased with this; he smells a sweet savour in this propitiatory sacrifice.

4. See hence, the excellency and infinite value of the blood of Jesus, and how much we owe to it; why, by this blood, justice is satisfied, and thereby a foundation laid for a throne of grace, unto which we are called to come with boldness: Heb. 10:19, "Having, therefore, brethren, boldness to enter into the holiest by the blood of Jesus." There are these two things effected by the blood of Jesus, from which our obligation to it will especially appear. (1) By this blood sprinkled upon the tribunal of justice, the tribunal itself is turned into a mercy-seat; an angry God is reconciled and pacified, and invites the guilty sinner to come for grace and mercy to help him. (2.) By this blood the curse of the law is abolished. The curse of a broken law stands as an insuperable bar in the way of our access to God; but now, by the blood of Jesus, this handwriting that was against us is cancelled, being nailed to the cross. And whenever this blood is applied by faith, the sentence goes forth from a throne of grace, There is no more condemnation for the man, for he is in Christ, under the covert of blood. It is God that justifieth him; who is he that dare condemn him? God the great Lawgiver justifieth; and what has any other to say against him, if the Lawgiver assoil him?

5, Has God erected a throne of grace at the expense of the death and satisfaction of his eternal Son? Then I would have you to try, whether you be courtiers about this throne. Wast thou ever at a throne of grace, man, woman? Perhaps you may think this a very strange question. Why, say you, have you so little charity as to think that we never prayed? Blessed be God, we are at a throne of grace every morning and evening; we read, hear, pray, communicate, and yet will you ask, if ever we were at a throne of grace? I answer, a man may do all that, and never yet really come to this throne, that has judgment and justice for its foundation and habitation. What then is it to come to a throne of grace? Ans. It is to come, out of yourself unto a God in Christ, as your only hope and help; it is to receive Christ, and rest on him, for all these ends and uses for which he is revealed and offered in the glorious gospel. In one word, to come to a throne of grace, is, by faith in the blood of Jesus, to enter into the presence of a holy God. How shall I know if ever I thus came to this throne? Ans. There are a few things in the context which follows my text, which may be improven as marks for your trial. As,

1st, If ever you have come to a throne of grace, you have seen mercy and truth going before the face of him that sits on the throne. Justice and judgment are the habitation of his throne; and what follows? Mercy and truth shall go before his face: that is, not only mercy in the abstract, but mercy connected with, and conveyed in a word of truth. I think it very remarkable, that these two, mercy and truth, are commonly linked together in scripture, Ps. 85:10, "Mercy and truth are met together." John 1:17, "Grace and truth came by Jesus Christ;" and ver. 14, Christ is said to be full of grace and truth. Why are these joined together? The plain reason is, because all the mercy that is in the heart of God, is conveyed in a true and faithful word of promise: so that whatever mercy we want from God, we must always look for it in a promise or word of truth: "What God has joined, no man must put asunder." Some have a way of grasping at the mercy of God absolutely considered, never viewing it as it is in Christ, or as it is in the covenant and word of truth. But, Sirs, the mercy of God in this view never saved a sinner; they that do really come to a throne of grace, and view God as he is in Christ, they see mercy and truth coupled together, and they dare not claim mercy, but upon the ground of the promise or covenant established in Christ, and this is all their salvation.

2dly, If ever you was really at the throne, you have heard the joyful sound that issueth out from the throne: ver. 15, "Blessed are the people that know the joyful sound," viz. the joyful sound of the King's voice that sits on the throne of grace. The voice of a God in Christ has a certain peculiar air with it, whereby the believer knows it from the voice of a stranger; "My sheep (says Christ) know my voice." Song 2:8, no sooner does Christ speak, but immediately the spouse cries, "It is the voice of my beloved! behold, he cometh." O, Sirs, you are all hearing the sound of a man's voice; but I ask, Do you hear the voice of Christ coming forth from a throne of grace? His words they are spirit and life. They have such a divine majesty and melody in them, that they make an echo of praise to rebound back to heaven: hence we read, that, upon the publication of the gospel among the Gentiles, songs are heard ascending upward, Is. 24:16.

3dly, If ever you came to this throne, and saw the King upon the throne, you will highly value the light of his countenance; you will put such a value upon his smiles, that you cannot think of living without them. His countenance will make day with you; and when he withdraws, all the stars of created comforts cannot supply his room.

4thly, The King's name will be like ointment poured forth; ver. 16, "In thy name shall they rejoice all the day." His name will be a strong tower to you, to which you will flee for safety; and there will be such a savour in it to thy soul, that thou wilt be ambitious to cause his name to be remembered in all generations, that the people may praise him for ever and ever.

5thly, If ever you were at this throne, and dignified with his acceptance and approbation, you will look upon his righteousness as the only ground of your promotion and advancement: ver. 16, "In thy righteousness shall they be exalted." O, will the poor soul say, it was not my goodness, my holiness, my righteousness, that brought me to this honour: no, it was the obedience and death of my Surety, the righteousness that he brought in; "In him have I righteousness; and I count all things but loss and dung that I may win him, and be found in him, not having mine own righteousness, which is of the law, but that which is through faith in him."

6thly, He will be the glory of your strength, and his strength will be your glory, ver. 17. When you are helped to the exercise of any grace, to do or suffer any thing for him, you will ascribe the glory of it to him alone; "Not I, but the grace of God in me; Not unto us, O Lord, not unto us, but unto thy name be the glory."

7thly, If ever you were at this throne of grace, you will be much taken up in admiring the freedom of his grace and love reigning through imputed righteousness; you will see grace written in capital letters on every step of the throne of grace, and in every step of your salvation: ver. 17, "In thy grace and favour our horn shall be exalted." Was I elected from eternity? My election is of grace. Was I redeemed by the blood of Jesus? This is "according to the riches of his grace." Am I justified, sanctified, adopted, or effectually called? It is grace, grace that has done all; "by the grace of God I am what I am."

8thly, If you be acquaint with a throne of grace, a God of grace will be your only sanctuary, ver. 18, "The Lord is our defence;" and what time you are afraid, you will trust in him. He will be to you "an hiding place from the wind, and a covert from the tempest; as the shadow of a great rock in a weary land; for he is the strength of the poor, and of the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall." When you are pursued by sin, by Satan, by the law, by conscience; when you are surrounded with trouble from without, or from within, you will turn unto him as your stronghold, as it is said of the prisoners of hope.

9thly, If you be acquaint with a throne of grace, the King that sits upon the throne will be your only Lord and Sovereign: ver. 18, "The holy One of Israel is our King." You will renounce allegiance to other lords, and make mention of his name, saying, "The Lord is my judge, the Lord is my lawgiver, the Lord is my king, he will save me." And you will love your King so well, that you will love his law, and approve of it as holy, just, and good, because it is a transcript of the holiness of his nature: you will say with David, "I esteem all his precepts concerning all things to be right; His yoke is easy, and his burden is light." Now, try yourselves by these things, whether you be courtiers at this throne of grace, which hath justice satisfied, and judgment executed on the Surety, for its basis or foundation. You may easily remember these marks, because they are all in the text, and three verses following.

6, Is it so, that God has erected a throne of grace at the expense of the satisfaction of his justice? O then, Sirs, I would invite you all to come to this throne. People usually need little entreaty to come to the thrones of earthly princes; every body is ambitious to be near the throne. Well, Sirs, I invite, I call, beseech, and intreat you to draw near to the throne of the Prince of the kings of the earth, the King of kings, and Lord of lords. Now, that I may carry home the exhortation the more effectually upon your souls, I shall endeavour to answer and obviate a few practical questions, that will readily arise in your minds upon such a callor exhortation.

Quest. 1, Who is it that calls us? We hear you that are ministers calling us to come to the throne of grace; that is not enough to us, we would know if the King himself would make us welcome. I answer it is not we, but the King himself that calls you to come to his throne. We that are ministers are only the heralds sent forth to intimate and proclaim the King's pleasure; and if you ask for our instructions or commission, we shall very readily produce them, that you may read them with your own eyes under the King's hand. 2 Cor. 5:19, 20, 21, "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them;" (there is the throne of grace, to wit, a God reconciling the world to himself; our commission follows in the close of the 19th, and in the 20th verse); "and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Now there is our commission, the word of reconciliation is committed to us, that is, the publication of this gospel of the grace of God; and when we invite you to come to a reconciled God in Christ, we speak in the name of God, and we are in the very room of Christ. What would you think, if Christ were standing in my place speaking to you, requiring and inviting you to come to his throne for grace and mercy? Well, the case is the very same, when we act by commission from him. So then it is God that calls you by us.

Quest. 2, Whom does he call? Does God call every body to come to his throne of grace? That is not an ordinary thing; all the subjects are not allowed to come near the throne, but only some peculiar favourites. Ans. It is true, it is so among earthly princes; it is only some peculiar favourites whom they allow to approach the throne or seat of majesty, otherwise their thrones would be too much crowded.

But it is otherwise in the court of the great King, who hath justice and judgment for the habitation of his throne; for all and every one that hears the joyful sound of the gospel, which issues out of this throne, are invited and called to come to the throne of grace. And this will appear if you consider,

1, The extensiveness of the commission which God has given to ministers: Mark 16:15, "Go ye into all the world, and preach the gospel to every creature;" that is to Jews and Gentiles, Barbarians, Scythians, bond, or free, noble, and ignoble. Every rational soul you shall meet with, sprung of Adam, go preach the gospel to them; that is, tell them in the name of a God of grace this good news, that God's throne is now accessible, and every one that has a mind may come to it for grace and mercy to help in time of need.

2, The command of God enjoining you to come to a throne of grace is unto all: 1 John 3:23, "This is his commandment, that we should believe on the name of his Son Jesus Christ;" which is all one with coming to a throne of grace. The law of believing extends to all mankind that hear this gospel. And remember that, for disobedience unto this law, you are condemned already, and the wrath of God abideth on you.

3, As the command of believing is to all, so the promise of welcome to a throne of grace is to all and every one, for their encouragement to come. "Him that cometh to me, (says Christ), I will in no wise cast out: Whosoever believeth, shall not perish, but have everlasting life." Do not think that the promise in the exhibition belongs only to the elect, or to believers: no, no; "the promise is unto you, and to your seed, and to all that are afar off." Thus, I say, all that live under the joyful sound of the gospel are called to come to a throne of grace.

Quest. 3, You bid us come to a throne of grace; but where is it? we do not know where to find it. I answer, wherever you have access to God in any of the duties of his worship, there you may find the throne of grace. Indeed under the Old Testament, when the centre of worship was confined to the temple of Jerusalem, the poor Gentiles were at a loss where to come to a throne of grace; but now, under the New Testament, the centre of worship is removed from them, and placed among us Gentiles; so that whatever part of the earth you be upon, if the heavens be above your head, you need not be at a loss where to find a throne of grace: though you were shut up in a prison or dungeon, though you were driven to the utmost part of the earth, from friend, kin and ally, yet you cannot be driven away from a throne of grace. In a word, there is no place on this side of hell but you may find this throne, a God in Christ being a God every where present; he is not far from every one of us. So much seems to be intimated by Christ to the woman of Samaria, John 4:21–23, "Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him."

Quest. 4, What is the way that we are to take to win at this throne of grace? Ans. In all the world I know of no way but one, and that is Christ: John 14:6, "I am the way, and the truth and the life: no man cometh unto the Father, but by me." As Christ, or God in Christ, is the throne, so he is also the way to the throne. An incarnate Deity is the sinner's way to God, as well as God's way to the sinner: Heb. 10:19, 20, "We have boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the vail, that is to say, his flesh." The human nature of Christ assumed to the personality of the Son of God, is the porch or gate by which we enter into the throne of grace: John 10:9, "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." This door of the human nature of Christ was broken into shivers by the hammer of God's wrath, that so our way might be patent to a throne of grace, to a reconciled God: hence we read of the rending of the vail of the temple from top to bottom at the death of Christ. This then is the gate of God, and by it the sinner may, and the saint doth, enter into the court of the great King, and come to his seat. Some folk they have a mistaken notion, as if they actually came to a throne of grace every time they give their bodily presence at the ordinances of God's appointment, such as prayer, hearing the word, communicating, or the like. I own, indeed, that these external duties are the outer gates and porches by which we come to the throne, therefore called the gates of Zion, especially public ordinances are intended by that denomination: but, O Sirs, many a man comes to these gates that never comes to the throne; of such the Lord complains, saying, "This people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me." True coming, or drawing near to a throne of grace, is an inward thing; it is done by an act of the heart; for "with the heart man believeth unto righteousness." When the heart goeth into God in Christ, for grace and mercy to help in time of need, that is a coming to a throne of grace. So then, I say, Christ is the only way to the throne, as he is the throne itself.

Quest. 5, After what manner should we come to this throne.

Ans. 1, If you would come aright, you would come with an empty hand. Do not bring money or price with you; for when we come to a throne of grace, we come to get, but not to give any thing to the Lord. You that make a price of your prayers, communicating, and other good deeds and qualifications, you cannot come speed at the throne of grace. Remember that it is a throne of grace, and therefore nothing is to be gotten there in a way of debt.

2, Come with enlarged desires after what you come to ask; for "he satisfieth the longing soul, and filleth the hungry soul with goodness."

3, Come with confidence, hope, and filial boldness. God would not have you to come hanging your heads, like condemned criminals coming to their judge to receive a sentence of death: no; but he would have us to come to him with confidence, as children to a father, trusting in him, and looking for good things at his hand, because of his goodness, veracity, and other perfections manifested in Christ. Come, I say, with hope and expectation; for "he taketh pleasure in them that fear him, in those that hope in his mercy." It is a general fault among us, that we go to God in prayer, and other ordinances, as if he were a niggard of his blessings, or had ill will to part with his grace. But, O Sirs, this is not the way to speed: Let not that man expect to receive any thing from the Lord, that comes doubting and wavering, entertaining jealousies of the love and goodness of a reconciled God.

4, Come to his throne with importunity. Follow Jacob's practice, "I will not let thee go, except thou bless me. The effectual fervent prayer of the righteous availeth much."

5, Make much use of the Spirit as a "spirit of grace and supplication," that he may help your infirmities at the throne. It is he that fills our mouths with arguments, and teaches us to pray "with groanings which cannot be uttered." And he has promised his Spirit to them that ask him.

The last use I make of the doctrine shall be directed to believers, who are courtiers about this throne. And all I shall say to you shall be, 1, In a word of consolation; 2, Of exhortation.

First, A word of consolation. Know then, believer, for thy comfort, that "the holy One of Israel is thy King, and in his favour thy horn shall be exalted; mercy and truth shall go before his face," with a special view to thy happiness in time and through eternity. All the grace and mercy that is in the heart of the King, is ordained for thee, and secured to thee by a well-ordered covenant. The whole of his administrations, whether of grace or of providence, are calculated for thy benefit and advantage, Rom. 8:28. You are the children of the King, he has adopted thee to his family, yea, settled an inheritance upon thee, as "heirs of God, and joint-heirs with himself." You are upon the King's secrets, and he will tell you things which he will not communicate to the rest of the world, even the secrets of his government of grace. "Unto you it is given to know the mysteries of the kingdom of God, but to others it is not given. The secret of the Lord is with them that fear him: and he will shew them his covenant." And to crown all, there is no case thou canst be in while in the world, but thou wilt have an act of grace suited and adapted to thy circumstances, registrated in the court-book, I mean, in the scriptures of the Old and New Testament, every act sealed with the blood of the King, touched with his royal sceptre; yea, thou hast the extract of it in thy hand. O what strong ground of consolation is here to you who by faith are acquainted with this throne!

A second word is of exhortation, or counsel to believers, who have come to this throne, in these following particulars.

1, Be often at the King's court, especially on his court-days; I mean, attend his ordinances, especially on the Sabbath, which he has sanctified and consecrated for this end. Great men's vassals are obliged to attend them upon their court-days; and is it not reasonable, that the subjects and vassals of the King of kings should pay this respect to him? Ps. 96:6, 7, 8, "Honour and majesty are before him: strength and beauty are in his sanctuary. Give unto the Lord, O ye kindreds of the people, give unto the Lord glory and strength. Give unto the Lord the glory due unto his name: bring an offering, and come into his courts." O honour your King by keeping his courts; "for one day in his courts is better than a thousand: it is better to be a door-keeper in his house, than to dwell in the tents of sin; and those that be planted in the house of the Lord, shall flourish in the courts of our God."

2, Let it not satisfy you to come to the court, unless you get access to the throne, and see the King's face; for it is the presence of the King that makes his courts and tabernacles amiable. Absalom was not satisfied to be at Jerusalem, unless he saw the king's face; so let it not satisfy you to attend ordinances, unless you get a visit from the God of ordinances. This was David's disposition, Ps. 27:4, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." And, if you have any acquaintance with the King, whose name is gracious, it will bring a damp upon your spirits, when you miss his presence in his courts; you will go mourning without the sun, crying, "O that I knew where I might find him! that I might come even to his seat!"

3, When the King calls you to court, or to come near to his throne, do not sit his order. When, by his word, or the motions of his Spirit, he says to thy soul, "Seek ye my face," let thy soul send back a ready answer, saying, "Thy face, Lord, will I seek." When he says, "Come," let thy soul return the answer, "Behold, I come unto thee, for thou art the Lord my God." O he takes it ill when any sit his call, as you see in the case of the spouse, Song 5. He comes to her, saying, "Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night." But she indulged carnal sloth, saying, "I have washed my feet, how shall I defile them?" which provoked him to withdraw, till she is brought to regret her folly.

4, Beware of every thing that has a tendency to discourt you, or to make the King cast down his countenance upon you; for although he hates putting away, yet you may provoke him to cover his face, and to turn to you the back of his throne; yea, you may provoke him to carry towards you in such a way, that the very remembrance of him will be a trouble to you. Sometimes his own dearest favourites have so grieved his Spirit, that he has carried the quarrel to the gates of hell against them; as we see in the case of David, "Thine arrows stick fast in me, (says he), and thy hand presseth me sore: this grief I have, because of my sin." You may by untenderness bring yourself to that pass, as to be made to cry, "The arrows of the Almighty are within me, the poison whereof drinketh up my spirit. Thou hast laid me in the lowest pit, in darkness, in the deeps." And therefore beware of every thing that may be offensive to your King. Beware of pride, for he beholds the proud afar off; he thursts the proud away from him, when they adventure to come near his throne. Beware of unbelief, for that is what he cannot endure. How unsuitable is it for his subjects and children to call him a liar! This is a sin which turns you away from the Lord, and turns him away from you. Do not entertain jealousies of his kindness, after he has given the tokens thereof to your souls; for it is a grieving of the Spirit of God to have his love-tokens called in question. Beware of untenderness: if there be not a close walking with God in the way of holiness, you need not expect to have the King's countenance; for "without holiness no man shall see the Lord:" it is they that have clean hands, and a pure heart, that shall stand in his holy hill, and have a place in his tabernacle.

5, Be very observant of the King's commandments. As the acts of grace, which I was speaking of, are the measure of faith, so the law of commandments is the measure of practice. Do not think that the court of grace, or the throne of grace, gives any indulgence to a detestable licentiousness; they are indeed carnal gospellers, and Antinomians with a witness, who entertain such a notion. No, the moral law of the ten commandments is supported with the authority of the King, whose name is gracious and merciful. As the law, considered as a covenant of works, issueth from a throne of justice; so the same law, considered as a rule of obedience, is issued forth from a throne of grace, as is plain from the preface of the ten commandments, "I am the Lord thy God;" that is, I am unto thee a God of grace in Christ, a saving and a redeeming God; "therefore thou shalt keep all my commandments." O, Sirs, the law, even as a rule of duty, is supported with the best authority in heaven or earth; and "the grace of God issuing from this throne, teaches us to deny all ungodliness and worldly lusts." Mic. 6:8, "He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"

6, Keep company with the loyal subjects of the King, and beware of associating yourselves, or saying a confederacy with rebels against the King's crown or government. "My delight (says David) is with the saints, the excellent ones of the earth." But as for these who live in rebellion against the Lord, their company was a burden to him: "Wo is me, that I sojourn in Mesech, that I dwell in the tents of Kedar. My soul hath long dwelt with him that hateth peace."

7, Be sure to pay the tribute that is due to this throne; do not withdraw from it its revenues. The King has imposed a tax of praise to be levied upon all his subjects; and "he who offereth praise, glorifieth him. O praise is comely for the upright. This people have I formed for myself, they shall show forth my praise." Do not withhold this revenue, but let the high praises of a God of grace be continually in your mouth. And to engage us to a cheerful paying of this tribute of praise, let us always remember the glorious liberties and privileges which we enjoy under the auspicious government and administration of grace; which are so great and many, that "eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive;" which made the psalmist David to express himself, as we have it, Ps. 40:5, "Many, O Lord, my God, are thy wonderful works which thou hast done, and thy thoughts which are to usward; they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered."

8, Lastly, Content for the royalties and prerogatives of this throne, which are many ways invaded at this day. Attempts are made to rob the King of his equality with the Father, while they would strip him of his independency and self-existence. Others invade his government, by appointing ceremonies in his worship, which were never ordained in his word: others, by wresting the rights of his subjects from them, particularly in the free choice and election of their pastors; others, by tolerating doctrines inconsistent with the eternal truths of his word. Now, I say, it is incumbent on all the loyal subjects of this King, to contend for the dignities of the crown, and the liberties of his kingdom, against all that do invade the same, following the exhortation of the apostle, Gal. 5:1, "Let us stand fast in the liberty wherewith Christ hath made us free, that we be not entangled again with any yoke of bondage."

THE ASSURANCE OF FAITH, OPENED AND APPLIED

Being the Substance of Several Sermons on Heb. 10:22.

Heb. 10:19–22.—"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us through the vail, that is to say, his flesh; and having an high priest over the house of God: let us draw near with a true heart, in full assurance of faith," &c.

CHAPTER I

Containing an Introduction to the Main Purpose, with the Method of the following Discourse.

THESE verses contain the apostle's transition from the doctrinal to the practical part of the epistle. Having at great length discoursed upon the priestly office of Christ, in the foregoing part of the epistle, he sums up, in a few words, the scope and substance of all he had been saying, ver. 19–21, and then deduces a very natural inference from the whole, ver. 22, "Let us draw near with a true heart, in full assurance of faith." Like a wise builder, he first digs till he come to the foundation, and then calls himself and others to build upon it with confidence.

That we may have the more distinct view of the words, it is expedient that we observe in general, the apostle here very elegantly expresses New Testament privileges, in an Old Testament style and dialect. The highest privilege of fallen man, is to have access into the presence of God, his offended Lord and Sovereign: the only way of access is Christ, of whom the temple of Solomon was an illustrious type. And with allusion unto that typical temple, Christ is presented to our faith under a threefold view, ver. 19–21.

1, As a gate or door, by which we may enter into the holiest, and that with boldness, by virtue of his atoning blood, ver. 19. Under the Mosaic dispensation, Aaron alone, and not the Israelites, could enter into the holy of holies, and that but once a year, with the blood of beasts sacrificed for himself and them. But now, under the New Testament, through the death and satisfaction of the Son of God, the way of access to friendship and fellowship with a holy God, both here and hereafter, is made open and patent to every sinner, who by faith comes in under the covert of the blood of Jesus. No sooner had Adam sinned, but the door of access to the majesty of God was bolted against him, and all his posterity; the cherubim with the flaming sword stood in his way. But now the flaming sword of justice being quenched in the blood of the Surety, the door of access is again wide opened. I remember, the women of Tekoah, 2 Sam. 14:14, in her parabolical address unto David, on Absalom's behalf, makes use of this argument with David, to persuade him to bring home his exile son, "God (says she) doth devise means, that his banished be not expelled from him." This is remarkably true in the case in hand; God, in his infinite wisdom, has devised a way how his banished may be brought home again to his presence; and that is, through the blood and satisfaction of Christ, John 10:9; John 14:6.

2, To encourage us in our approaches to God through Christ, he is presented to us under the notion of a new and living way, consecrated for us, through the vail, that is to say, his flesh, ver. 20. The inner vail, that separated between the holy place, and the holiest of all, in the temple of Jerusalem, was a type of that body of flesh assumed by the Son of God, whereby his Deity was vailed; and through the breaking or rending of this by his death on the cross, the way to God and glory becomes open and patent. And this is called a new way, either in opposition to Adam's way by a covenant of works, which is shut up ever since the fall of man; or because it never waxes old, but is ever fresh, green, and fragrant, unto the believing soul. And it is called a living way, because, though Christ was once dead, yet now he his alive, and lives for evermore, to give life to every soul that comes to God through him. And then, he is a way consecrated for us, he is dedicated for the use of sinners in their dealings with God: "For their sakes (says he), do I sanctify myself." And O what can be more encouraging to a lost sinner, to make use of Christ by faith, than to know that he is just devoted for this work of saving that which was lost!

3, Whereas the sinner might object, That though the door be opened, and the new and living way consecrated; yet he is either so ignorant, that he knows not this way; or so impotent, that he cannot walk in it; or so guilty, that he dares not venture to go into the holiest: therefore, to obviate all these, Christ is presented to us as "a great high priest over the house of God," ver. 21. O what noble encouragement is here for believing! Christ, as a High Priest, "is ordained for men in things pertaining to God," Heb. 5:1. And seeing he is ordained for men, may not men make use of his mediation with confidence and boldness? Heb. 4:14, 16. And then, by his office, he is obliged to execute the duties of his office toward every soul that employs him therein: he is obliged, as a High Priest, to instruct the ignorant, to strengthen the weak, to confirm the feeble, and to make reconciliation for the sins of the people. And therefore let us take courage to employ and improve him, especially considering that he is both "a merciful and faithful High Priest," Heb. 2:17; and also a High Priest who is over the house of God; i.e. he has full power and authority from his eternal Father, to negociate our affairs, and to render both our persons and performance acceptable unto him. In a word, the whole management of the offspring and issue, and of all the vessels of cups and flagons, is committed to him; yea, "all the glory of his Father's house hangs upon him, as upon a nail fastened in a sure place," Is. 22:24. And therefore, "seeing we have a High Priest (of such authority and interest), let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need," Heb. 4:14–16. Whenever we have any business with God, whenever we would enter into the secret of his presence, or enjoy fellowship with him, let us go in at the back of our great High Priest, who has led the way before us, and is appearing in the presence of God for us.

Now I say, the apostle having thus presented Christ under the most encouraging views, as the object of our faith, trust, and confidence in our dealings with the majesty of God, he proceeds to recommend and inculcate a correspondent duty in the words of my text, ver. 22, "Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled," &c.

Before we proceed to the more particular consideration of the words, it is very much worthy of our notice, to observe the apostle's order and method of doctrine, and how he knits the believer's privilege and duty together. He would have the privilege first believed, and then the duty performed: he would have us first believe, that the door of the holiest is opened by the blood of Jesus, that there is a new and living way consecrated for us, that we have a High Priest over the house of God, ready to introduce us into his presence; and, upon these grounds of faith, he presses and inculcates the duty, "Let us draw near," &c. It is pleasant hence to observe, how the method and order of the covenant of works is just inverted in the covenant of grace. In the covenant of works, duty was the foundation of our privilege; man was first to perform duty, and upon his doing of that, might expect the privilege in a way of pactional debt. But now, I say, the very reverse of this is God's order and method in the covenant of grace; for here we are first to believe the privilege, or to receive it as a grant of sovereign grace, and upon that ground we are to go on to duty. This is a thing that needs to be adverted to with the utmost attention, in regard the very bensil of nature runs in the way of the covenant of works, namely, to expect the privilege on the score of duty, and to fancy that God is a debtor to us, when we have done this and the other duty required in the law: whereas the stream of nature runs quite cross to the order and method laid in the covenant of grace, namely, first to receive the privilege in a way of grace, like beggars receiving God's alms; and then to perform duty, as a testimony of gratitude for the privilege received, without expecting any thing from the Lord upon the account of duty done by us. This is what proud nature spurns against with the uttermost reluctancy. What? To take all freely, without money, and without price, and to reckon ourselves unprofitable servants when we have done all, is what depraved nature cannot yield to, till the heart be new moulded by sovereign and efficacious grace. "Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil?" &c. Wherefore have we fasted, and prayed, and thou takest no knowledge? is expressive of our natural way of thinking. But though this way lie cross unto nature, yet this is the way in which God will have sinners saved, or else they shall never share of his salvation: he will have them to receive eternal life begun here, and consummate hereafter, as "the gift of God through Jesus Christ our Lord," without regard to any of our doings as a foundation of our claim or title thereunto. Boasting must be for ever excluded, that the glory of our salvation may redound allenarly unto grace, which "reigns through imputed righteousness unto eternal life, by Jesus Christ our Lord." And therefore, I say, study to rivet upon your minds the order and method laid by God in the covenant of grace, where privilege received by faith is made the foundation of duty, and not duty the foundation of our claim to the privilege. This is the scheme or order laid in our Lesser Catechism, by the Westminster Assembly; where, in answer to the third question, we are told, that "the scriptures principally teach (first), what man is to believe concerning God," and then, "what duty God requires of man." And, according to this order, we have, first, the objects of faith, and privileges of believers explained; and then, the duties of the moral law inculcate upon that ground. And if this order of doctrine be inverted, we destroy the covenant of grace, and return to a covenant of works. So much for the connection.

I proceed to the words themselves. Where we may notice, 1, The grand duty the apostle urges upon the foregoing grounds, "Let us draw near." 2, He gives particular directions how we are to manage in our approaches unto God, through the new and living way, viz., "With a true heart, in full assurance of faith," &c.

As for the first, viz., the general duty that is pressed, "Let us draw near." The apostle does not tell us expressly whither or to whom we are to draw near; but it is plain, from the whole drift of the text and context, that he invites us to draw near "to God:" not to God absolutely considered, for thus he is inaccessible by guilty sinners; but to "God in Christ, reconciling the world unto himself." This is that "throne of grace" to which he had invited us to "come with boldness, that we may obtain mercy, and find grace to help in time of need," chap. 4:16. The Greek word is the very same both there and here.

It is considerable, in the manner of the apostle's exhortation, that, when he is calling others to draw near, he comprehends himself; it is not, "Do ye draw near," but, "Let us draw near." Ministers of the gospel, when dispensing the truths of God, must preach home to their own souls as well as unto others. Sirs, we do not deliver truths or doctrines to you wherein we ourselves have no manner of concern; no, our own souls are at the stake, and shall either perish or be saved eternally, as we receive or reject these precious truths which we deliver unto you. And, truly, it can never be expected that we will apply the truths of God with any warmth or liveliness unto others, unless we first make a warm application thereof to our own souls; and if we do not feed upon these doctrines, and practise these duties, which we deliver to and inculcate upon you, though we preach unto others, we ourselves are but cast-aways.

The exhortation, "Draw near," supposes our natural distance and estrangement from God: "All we like sheep have gone astray," says the prophet Isaiah, chap. 53:6. When Christ would describe our apostate and lapsed state, he doth it under the notion of a "prodigal going into a far country," Luke 15. There are three things we all lost and forfeited in the first Adam, viz., the image of God, the favour of God, and fellowship with God: yea, so much have we lost them, that the apostle plainly tells us that we are alienated from the very life of God in our natural state. This God intimated unto Adam immediately after the fall, in that question he propounded to him when hiding himself from his presence among the thickets of Paradise, "Adam, where art thou?" Gen. 3:9. Non es ubi prius eras, as Austin, one of the ancient fathers, glosseth it; "Thou art not where thou wast before." What is become of the late friendship and fellowship that was betwixt me and thee? Of a son of God thou art become a child of the devil; of an ally of heaven, turned a confederate of hell. Thus the breach and rupture is wide like the sea. Can ever parties betwixt whom there is such a natural and moral distance be brought together again? Yes; the apostle's exhortation to "draw near" plainly bears, that the offended and affronted Majesty of heaven is accessible "by the blood of Jesus, by the new and living way." It was the great plot of heaven from eternity, to bring fallen man back again into fellowship with his Maker. Infinite wisdom, animated by infinite bowels of mercy, has found the way, and the way is CHRIST, John 14:6. The main intent of his incarnation, and of the whole of his mediatory work, was to "bring us to God," 1 Pet. 3:18. To bring strangers and enemies to amity and unity is a great and mighty work; yet this work he accomplishes and brings about by the ransom he has paid for us, and by the operation of his Spirit in us.

This "drawing near to God," it does not consist in any approach unto the essence of God: for, essentially considered, "he is not far from every one of us: in him we live, and move, and have our being." Neither does it lie in an external or bodily attendance upon him in the duties of his worship, "Bodily exercise profiteth little!" many draw near to God with their mouths and lips, while their hearts are far removed from him. Neither does it consist in a moral seriousness, though, alas! it is much to bring some people even that length. People may be morally serious about eternal concerns, in a legal way, like the Pharisee who came to Christ, saying, "Good Master, what shall I do to inherit eternal life?" Yea, heathens, and Mahometans, and Jews, may be morally serious in their own way, but they cannot be said to draw nigh to God. What is it then, say you, to "draw near to God?" I answer, It is an act of the heart or mind whereby the soul, under the influence of the Spirit, sweetly and irresistibly returns to a God in Christ as its only centre of rest. The poor soul having tried Adam's way of access, and finding that door bolted by the law, justice, and holiness of God, despairs of ever entering thereby. At length the man, when he has wearied himself in the greatness of his way, finding the door of the holiest opened by the blood of Jesus, the new and living way being discovered to him in the light of the word and Spirit, he cries out at the sight of it, O, this is the gate of God, by this door will I enter into his presence; yea, "this is my rest, here will I dwell, for I desire and like it well." O what a sweet acquiescence of soul is there in God's device of salvation through Christ! The man cannot but applaud and approve of it, as a device every way worthy of infinite wisdom, crying out with the apostle, O! "it is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." This ordinarily is the soul's exercise, both in its first and after approaches unto God in any duty of worship. There is a constant improvement of the merit and mediation of Christ in every address the man makes to the Majesty of heaven; he, as it were, fixes himself in the clefts of the Rock of ages; he gets into the secret places of that blessed stair by which we ascend unto heaven; and then he shews his countenance, and lifts up his voice, in drawing near to God by the new and living way. We, as it were, take up the propitiation which God has set forth in the hand of faith, hold it up to God, saying, "Behold the blood of the covenant; behold, O God, our shield, and look upon the face of thine anointed." We go quite out of ourselves when we draw near to the holiest by the blood of Jesus; we overlook our own duties, graces, frames, attainments, grounding our hope of access and success only upon the merits and moyen of our great High Priest, God having "made us accepted in the Beloved." And, in this view of things, the soul will readily express itself, as David did in the like case, saying, "I will go unto the altar of God, unto God my exceeding joy." And if God hide his face, the soul will wait and bode good at his hand, saying, "Hope in God, for I shall yet praise him! He will command his loving kindness in the daytime, and in the night his song shall be with me." And if the Lord smile, and grant an answer of peace, he will not ascribe his success to his own faith, frame, fervency, but unto Christ alone, saying "Not unto us, O Lord, not unto us, but unto thy name be the glory." Thus much for the main duty of "drawing near."

The apostle next proceeds to direct as to the manner of our approach. And,

First, He directs us to draw near with a true heart. This is a word fitly spoken. If he had required us to draw near with a heart perfectly clean and pure, he might as well have bidden us fly without wings; but he bids us draw near with a true heart, i.e., with a heart truly concerned about acceptance with God, a heart truly approving of, and acquiescing in the new and living way. In short, a true heart here is opposed to a double, doubting, distrusting, and hypocritical heart. All dissimulation is to be avoided in our dealings with him who "trieth the hearts and reins, and whose eyes are as a flame of fire, searching Jerusalem as with candles," Ps. 51:6. "Behold, thou desirest truth in the inward parts." Whereas the hypocrite, who draws near with his mouth, and honours God with his lips, while his heart is far removed from him, shall not stand in his presence. Take care then that your hearts be honestly minded toward God when you draw nigh to him. But I pass this also, and go on to that which I have principally in view, viz.—

The second direction or advice the apostle gives, in order to our successful approach unto God by the new and living way, and that is, to draw near IN FULL ASSURANCE OF FAITH. The original word signifies to be fully persuaded or assured of a thing; and is opposed to wavering, doubting, and uncertainty. The apostle having laid a firm foundation of access in the preceding verses, he bids us trust to it, and rest upon it with an unshaken confidence, and certain persuasion of success. What further is necessary by the way of explication will occur in the prosecution of the following doctrine.

DOCT. "It is the will of God, that they who approach to him in Christ, should draw near in full assurance of faith, or with a certain persuasion, and confident expectation of success and acceptance."

The foundation of this doctrine is obvious. It is plain the apostle here is not speaking of that assurance of grace and salvation which follows upon believing, and is the result of the soul's reflection upon the operations of the Holy Spirit within; but of an assurance lying in the very direct act of faith: for the apostle's scope here is, not to give the marks and evidences, but to present the object of faith, viz., Christ as the door and way to the holiest, and as a high priest ready to introduce us; and thereupon exhorts to a correspondent act of believing, in drawing near to God, namely, with full assurance of faith.

In discoursing this doctrine I shall, through divine assistance, endeavour to speak,

I. Of faith in general.

II. Of the assurance of faith.

III. Of the full assurance of faith.

IV. Of the grounds that faith builds its assurance upon, in drawing near to God.

V. Apply the whole.

CHAPTER II

Of Faith in General

BEFORE I go on to discourse these heads, I shall only premise that the practical and experimental understanding of the subject, is a matter of the highest importance and concern, in regard, as the apostle tells us expressly, Heb. 11:6, "Without faith it is impossible to please God." Without some degree of faith, we can never make a successful approach unto a throne of grace. What was said of the Israelites with relation to the earthly Canaan, that "they could not enter in because of unbelief," the same may be said of the greatest part of professors under the gospel, they cannot enter into the holiest of fellowship with God here, or of immediate enjoyment hereafter, because of unbelief. And therefore, I say, the right understanding and uptaking of this subject must be of the greatest concern to them who have any concern anent their acceptance with God. This premised, I proceed to,

I, The first thing proposed in the method, which was, to discourse a little of faith in general. I shall not stand upon the different kinds of faith that are commonly mentioned, such as, a historical, miraculous, and temporary faith, which may be found in reprobates and temporary believers: our inquiry at present is particularly anent the faith of God's elect, which is well described in our Shorter Catechism, thus:

"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone, for salvation, as he is offered to us in the gospel."

For clearing of which description, I offer the few following considerations.

1, That faith is a saving grace. And it is so designed, because it is "the free gift of God," Eph. 2:8. It is not the product of free-will; such a flower never sprung out of the soil of depraved nature; no, it is one of the prime operations of the Spirit, in effectual calling, upon the souls of God's elect. It is not bestowed upon any upon the account of good dispositions or qualifications antecedent to itself; faith is the first grace, or the first act of spiritual life, and, as it were, the parent of the other graces, because it roots and graffs the soul in Christ, of whom alone our fruit is found. Before the implantation of faith, nothing but atheism, enmity, ignorance, and unbelief, overspreads the face of the soul, "being alienated from the very life of God, through the ignorance that is in us." And therefore, faith must needs be a grace, or free gift of God, bestowed without any antecedent merit, good disposition, or qualification in us. Faith is a saving grace; because wherever true faith is, there salvation is already begun, and shall certainly be consummate in due time. There is an inseparable connection stated, by the ordination of heaven, between faith and salvation: John 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish but have everlasting life." Mark 16:16, "He that believeth, shall be saved." When we preach the everlasting gospel, making offer of Christ and his salvation unto every creature, we are at the same time to declare, that whosoever he be that gives faith's entertainment unto this gospel of the grace of God, shall be saved. So that this promise, establishing the connection between faith and salvation, is as extensive as the offer of the gospel, and is not made to believers exclusively of others. It is certainly true of every son of Adam, lying within the joyful sound of a Saviour, that if he believe, he shall be saved. And this we are allowed to declare in the name of God, as an encouragement to every sinner to receive and entertain our message.

2, I remark, from this description of faith, that it hath Christ for its main and principal object; for it is a faith in Jesus Christ. There is such a sibness betwixt Christ and faith, that they cannot be separate. Take away Christ from faith, then faith is but a cypher, and stands for nothing; nothing can fill the eye or hand of faith, but Christ only. Christ is the bread of life, faith is the mouth of the soul that eats and feeds upon him. Christ is the mystical brazen serpent, faith the eye of the soul that looks to him for healing; Christ is the stronghold cast open to the prisoners of hope, faith the foot of the soul that runs in to him for shelter; Christ is our living altar, his satisfaction and intercession like the two horns of the altar, and faith flees in thither for safety from the law and justice of God, which pursue the sinner for his life: Christ is the bridegroom, and faith, like the bride, takes him by the hand, saying, Even so I take him. In a word, faith slights and overlooks every thing else to be at Christ, saying, with David, Ps. 73:25, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee;" and with Paul, "I desire to know nothing but Jesus Christ, and him crucified. Yea, doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord."

3, I remark, that faith is here described to be a receiving of Christ, according to what we have, John 1:12, "But as many as received him, to them gave he power to become the sons of God." &c. For understanding this, you would know, that Christ, the ever-blessed object of faith, is presented to us in the gospel under a great many different views and aspects, in a correspondence unto which faith receives its denomination. For instance, Is Christ presented under the notion of meat to the hungry soul? then faith is expressed by eating. Is Christ held out under the notion of living waters? then faith is called a drinking. Is he held out as a refuge? then faith is called a fleeing to him, Heb. 6:18. Is he held out as a garment to the naked? then faith is a putting him on for clothing. Thus, I say, according to the aspect in which Christ is presented, faith receives its name; as the sea receives its name according to the different countries or shores it washes. Just so here, when Christ is presented under the notion of a gift, then faith is called a receiving him; for giving and receiving are correlates, as you see, John 3:27, "A man can receive (or as in the margin, take unto himself) nothing, except it be given him from heaven. *Receiving, or taking of a thing, is but stealth or robbery, where it is it not warranted by an antecedent giving or granting: so our receiving Christ would be but presumption, and a vicious intromission, if he were not given of God to be received. And this giving of Christ in the revelation and offer of the gospel is common to all, and warrants all to receive him. John 6:32, says Christ unto a promiscuous multitude, the far greater part of whom were unbelievers, as is evident from Christ's character of them, "My Father (says he) giveth you the true bread from heaven," meaning himself. We read, Ps. 115:16, that "God hath given the earth to the sons of men," i.e. he made a grant of it unto them, to be used and possessed by them; and by virtue of this deed of gift or grant, before the earth came to be fully peopled, or stocked with inhabitants, it was lawful for a man to take possession of it, and use it as is own. Just so here, "God hath so loved the world" of lost mankind, "that he hath given his only begotten Son, that whosoever" of mankind lost "believeth in him, or receiveth him, should not perish, but have everlasting life," John 3:16. This will not infer an universal redemption; for I do not now speak of the purchase or application of redemption, which, without all doubt, is peculiar to the elect; but of that giving of Christ in the word, which warrants our receiving of him. And this, past all peradventure, is common to the whole visible church, yea, to all to whom the revelation of Christ comes; for if there were not such a giving of Christ as warrants all to receive him, the unbelieving world could not in justice be condemned for rejecting him. O then let mount Zion rejoice, and let the daughters of Judah (I mean the visible church) be glad, and receive it as a faithful saying and worthy of all acceptation, that "unto us a child is born, unto us a son is given, whose name is called Wonderful, Counsellor, The mighty God, The everlasting Father, the Prince of peace;" for these are "good tidings of great joy to all people," Is. 9:6; Luke 2:10. Receive this Saviour who is given to you; and receive him with gratitude and praise, warbling out that doxology with heart and lip, "Thanks be unto God for his unspeakable gift." And if you do not, remember I tell you, you will follow after lying vanities, and slight your own mercy.

4, Upon this description of faith, I remark, that faith is called not only a receiving, but a resting upon Christ: Ps. 37:7, "Rest in the Lord, and wait patiently for him." We are not, in my opinion, to think, that receiving is one act of faith, and resting another act of it; they are only different expressions of the same applicatory, justifying faith, or (as some will have it) the rest of faith is a continuation of the reception. There are a great many denominations of faith, of the same divine authority with these two mentioned in the answer of the Catechism, such as, eating, drinking, fleeing, entering, coming, trusting, &c. But these are not different acts, but only different expressions of the saving act of faith, making use of, or applying Christ in a suitableness unto the view wherein he is presented in the word of God. Now, as to this expression of resting, it leads us to conceive of Christ as a rock or a strong foundation, upon which we may, and still ought to lay the weight of our everlasting concerns, with the greatest confidence. When we lay our weight upon a rock, we are not afraid that the rock sink or fail underneath us: so, in believing, the poor, weary, burdened soul, finding itself unable to stand upon its own legs, leans and rests upon this Rock of ages, being confident that this Rock will not fail. Or the expression of resting may allude unto a man's resting upon a charter for an estate, a bond or bill for a sum of money; he rests upon it as good and sufficient security; so the soul, in believing, rests upon the fidelity and veracity of a God in Christ, pawned in the covenant of grace, and promise thereof. He looks upon the fulness of grace and truth, of merit and spirit treasured up in Christ, as they are laid out in the word of faith, saying, with David, "This is all my salvation, and all my desire." On which account, faith, Heb. 11:1, is called "the substance of things hoped for;" because it rejoices in the promise, as though it had the thing promised. This resting is equivalent unto trusting, as is evident from all these scriptures cited in the Catechism upon this head. I shall notice, further, before I leave this point, that both these expressions of receiving and resting, whereby faith is here described, do, in the very nature of the thing intended, carry an application and appropriation in them: for when I receive a gift, I take it as my own property; and when I rest upon a charter or bond, I rest on it as my security: and if this be not allowed, the relieving and supporting nature of faith is in a great measure lost; without it we could never be "filled with joy and peace in believing." I shall only add, that both these expressions, pointing out the nature of faith, do so describe it, as to put it out of the rank or category of works; for when a poor man receives his alms, or when a weary man rests him, he cannot in any propriety of speech be said to work. God will have man saved, under the new covenant, by such a mean and instrument, that so works and boasting may be for ever excluded, and grace alone for ever exalted.

5, I remark, that faith receives Christ, and rests upon him alone. The poor soul, before the saving revelation of Christ, was grasping at empty shadows, trusting in lying refuges; and, like the men of the old world, when the waters of the deluge were upon the increase, was running to this and the other mountain, where he might be safe from the swelling deluge of God's wrath; but finding the waters to overflow his hiding-places, he quits them, and flees to the Rock of ages, saying, "In vain is salvation hoped for from the hills, and from the multitude of mountains: in the Lord only is the salvation of his people. There is none other name under heaven given among men whereby to be saved, but the name of Jesus." Every man by nature being married to the law in Adam, is attempting to climb up to heaven upon the broken ladder of the covenant of works, and to pass the deluge of God's wrath by the fallen bridge of the law. But as sure as the Lord lives, your attempts this way will fail you; for "by the works of the law, no flesh living shall be justified." God has established a bridge of communication between heaven and earth, by the obedience, death, and intercession of his eternal Son; and every other passage to heaven but this, is stopped by the justice and holiness of God. John 14:6, says Christ there, "I am the way, and the truth, and the life: no man cometh unto the Father, but by me."

6, Faith receives Christ, and rests upon him alone for salvation. This points at the end the sinner has before him, in his first closing with Christ; he flees unto him for salvation: Acts 15:11, "We believe, that, through the grace of the Lord Jesus Christ, we shall be saved." By salvation here, we are not simply to understand an eternity of happiness in the enjoyment of God after time, but a salvation begun in this present life; salvation from the beginning of it in regeneration, till it be consummate in glory. The soul, in believing, rests upon Christ for pardon, which is salvation from the guilt of sin, and condemnatory sentence of the law: it rests on him for sanctification, which is a salvation from the filth and power of sin; for glorification, which is a salvation from the very inbeing of sin. Alas! the greatest part of the visible church have no other notion of Christ, but only as a Saviour to keep them out of hell, and to deliver them from vindictive wrath. It is true, indeed, our Jesus saveth from the wrath that is to come. But how does he that? He does it by saving from sin in the first place: "His name (saith the angel) shall be called Jesus; for he shall save his people from their sins." His first and great business was to condemn sin, that arch-traitor, and first-born of the devil, Rom. 8:3, "to finish transgression, and make an end of sin." And therefore it is a salvation from sin, in the guilt, and filth, and power of it, for which faith receives Christ, and rests upon him.

7, I remark, that faith receives and rests upon Christ, "as he is offered to us in the gospel." This offer of Christ, though it be last named in this description of faith, yet it is the first thing, in the order of nature, that faith believes: for unless one believe that Christ is offered to him in particular, as the gift of God, and as a foundation of hope and help, he will never receive him, or rest on him for salvation. This is a believing in order to believing; a believing that Christ, and salvation in him, is really offered, in order to his being accepted and received. And therefore be verily persuaded, that Christ is yours in the offer, and "that God hath given to you eternal life in his Son; for this is the record of God," 1 John 5:11. And unless you believe this, you "make God a liar, because you believe not the record that God hath given of his Son," ver. 10, O, Sirs, believe it, that "Unto you a child is born, unto you a son is given, whose name is called Wonderful," &c.; and that God hath given him to a lost world, in the gospel offer and revelation, that "whosoever believeth in him, should not perish, but have everlasting life," John 3:16.

Next, you may observe, that it is in the gospel that this offer is made, and this gift of God is presented unto you. What is the gospel, but a word of grace, a word of promise, a word of faith, a word of life and salvation? and "to you is the word of this salvation sent." And in this word, Christ and his everlasting righteousness, and all-sufficient fulness, is brought near to you, in order to your receiving and applying him to your own souls by faith. You need not climb up to heaven, or dig into hell, in quest of a Saviour; for "the word is nigh the (and Christ in the word), even the word of faith which we preach," Rom. 10:6–9. As a sum of money is brought nigh to a man in a bond that is offered him, so is Christ brought nigh in the word of promise unto us, Acts 2:39, "The promise is unto you," &c. And without this word of grace and promise, believing were a thing impossible, in regard faith could never fasten on Christ, or on God in him, without this word of faith. If I should bid you believe that such a man will give you a sum of money, you would think me ridiculous, unless he had given his word that he would do it; your faith or trust could not fasten upon him without his word or writ as the immediate ground thereof: so here, our faith, trust, or confidence, could never find a foundation without God's word of grace and promise; and in receiving his word, you receive himself, and all the treasures of his grace laid up in Christ, and laid out to your hand in the word.

Next, it is considerable in this branch of the description, that faith's reception and application of Christ must be regulated by, and bear a proportion unto the offer that is made of him in the gospel; for here we are told, that faith is a receiving and resting upon him as he is offered, &c. This qualifies our reception of Christ, and distinguishes the faith of true believers, from that of hypocrites and formalists. And therefore notice this as a thing of the last moment and consequence, whether your faith comes up to the offer, and corresponds thereunto. I shall illustrate this in the four following particulars:—

1st, Christ is freely offered in the gospel: Is. 55:1, "Ho, every one that thirsteth, come ye to the waters; and he that hath no money; come ye, buy, and eat, yea, come, buy wine and milk without money, and without price," Rev. 22:17.—"Whosoever will, let him take the water of life freely." So faith receives and embraces him as the free gift of God. Beware of thinking to buy the pearl with the money and price of your works, duties, and good qualifications; as if by these you were fitted for receiving Christ, or as if God made you the more welcome; on the account of these, to receive his unspeakable gift; no, no, remember that, in the matter of believing, you are to shake your hands from holding of such bribes; for the pearl of great price cannot be bought in such a way. It is true, believing is called a buying, Is. 55:1; Rev. 3:18. But then let it be remembered what sort of a buying it is; it is a buying without money and without price. God's price in the market of the gospel is just nothing: and yet this is so great a matter with man, that the pride of his heart will not allow him to tell it down. We cannot think of coming up, I should rather say, cannot think of coming down to God's price; I mean, of taking Christ and salvation in him and through him for nothing. Many say to God, as Abraham said to the king of Sodom, Gen. 14:23, "I will not take any thing that is thine, from a thread even to a shoe-latchet, lest thou shouldst say, I have made Abram rich." Just so does the proud self-righteous sinner upon the matter say unto God. God comes in a gospel-dispensation, saying, Come, sinners, I see you are "wretched, miserable, poor, blind, and naked:" you have nothing to give me as an equivalent for life, righteousness, and salvation; and therefore I seek no money or price from you, but make a free gift of my Son, and his whole fulness, for nothing; only take him as my free gift, and he and all that comes along with him is your own for ever. No, says the pride of the heart, "I am rich, and increased with goods, I stand in need of nothing" at God's hand: if God will give me life upon the terms of the first covenant, as it was granted to Adam; or if (because I am already a sinner, and incapable of yielding a perfect and sinless obedience) God will lower the terms of the covenant of works, and grant me an interest in Christ and salvation for my act of believing, or on the score of my honest aims and good meanings, or sincere endeavours, I am well content. But to take Christ and eternal life for nothing is what the proud legal heart cannot stoop to. O what a cursed aversion is there in the heart of man against his being a debtor unto grace, and grace only! To buy without money, and without price, is a mystery which the selfish heart of man cannot comprehend. But, Sirs, faith is a grace that comes to get, and not to give: or if it give any thing, it is the ills of the soul; but nothing of good does it pretend to give. The sinner, in believing, upon the matter says, Lord, I give thee my folly, and take thee for my only wisdom; I give thee my guilt, that thou mayest be the Lord my righteousness; I give thee my defilements, and take thee for sanctification; I give thee my chains and fetters, that I may be indebted to thee for redemption and liberty; I give thee my poverty, and take thee for my only riches; I give thee my wicked, wandering, hard, and deceitful heart, that thou mayest give me the new heart and spirit promised in the covenant, Thus, I say, Christ is freely offered, and must be freely received.

2dly, Christ is offered wholly, an undivided Christ is offered, and thus also he must be received. There are some who, in their professed and pretended way of believing, do as it were halve and divide Christ. Some do so far receive him as a prophet, that they submit to the teaching of his word, and thereby come to acquire a great deal of speculative knowledge in the things of God; but, being unacquainted with the teaching of his Spirit, they never come to the knowledge of the truth as it is in Jesus. And hence it comes that they never flee to him as a probation, or submit unto his authority as a King and a Lawgiver: for the execution of the prophetical office, paves the way for his reception both as a Priest and King. Some again professedly receive Christ as a Priest to save them from hell and the curse; but, by continuing in their ignorance under a gospel-revelation, and walking according to the curse of this world, and not according to the laws of Christ, they do evidently reject him, both as a Prophet and King. Others again, and I fear too many in our day, so professedly receive Christ as a King and Lawgiver, to the prejudice of his priestly office, while they imagine, by their obedience to his law, particularly the new gospel-law of faith and repentance (as some call it), to purchase a title to salvation; by which means they either totally exclude the righteousness of Christ, or mingle in their own acts of faith and repentance with the righteousness of Christ, in the affair of acceptance and justification before God: in both which cases, "Christ can profit them nothing; they are fallen from grace," as the apostle expressly declares, Gal. 5:2, 4. Thus, I say, many pretended believers halve and divide the offices of Christ. But is Christ divided? No; a whole, an entire and undivided Christ must be received, or no Christ at all; there is nothing of Christ that a believing soul can want. It is true, indeed, the first flight of a poor awakened soul, fleeing from the face of the law and justice of God, is to Christ as a Priest; because here, and here only, it finds relief and shelter under covert of everlasting righteousness. But at the same moment in which it receives him as a priest for justification, it submits unto his kingly authority, saying, as the men of Israel did unto Gibeon, "Rule thou over us: for thou hast delivered us out of the hands of our enemies. O Lord our God, other lords besides thee have had dominion over us: but by thee only will we now make mention of thy name."

3dly, Christ is offered particularly unto every one of the hearers of the gospel; and accordingly faith receives him with particular application. The general call and offer reaches every individual person; and God speaks to every sinner as particularly as though he named him by his name and surname: Remission of sin is preached to you; we beseech you to be reconciled; the promise is unto you. And, for my part, I do not know what sort of a gospel men make, who do not admit this. Now, I say, faith, which is the echo of the gospel offer and call, must needs receive an offered Christ and salvation, with particular application to the soul itself. For a person to rest in a general persuasion that Christ is offered to the church, or offered to the elect, or a persuasion of God's ability and readiness to save all that come to Christ, is still but a general faith, and what devils, reprobates, and hypocrites may have. Man, woman, Christ stands at thy door; thou in particular, even thou art called and commanded to believe in the name of the Son of God. Here lies the great pinch and strait of believing; the convinced and awakened soul, through the policy of Satan, and the workings of a deceitful heart, thrusts away the word of grace and faith, as not pertaining unto it; till God, by the power of his Spirit, irradiate the word, and irradiate the mind of the sinner, letting the man see that to him the word of this salvation is sent: and then he believes with particular application, not only good-will to man upon earth, but good-will to me; Christ is offered to me, and therefore I take him for my own Saviour; the promise and covenant is directed unto me, and therefore I embrace it as my security. But, perhaps, more of this under the second general head.

4thy, God is hearty, and in good earnest, in his offers of Christ, and his salvation. O, Sirs! do not think that a God of truth dissembles with you, when he makes offer of his unspeakable gift, or that he offers a thing to you which he has no mind to give. He says, yea, he swears withthe greatest solemnity, by his very life, that he is in good earnest, and has no pleasure in your death. And after this, to think that he is not in earnest, what else is it, but to charge a God of truth with lying and perjury? There cannot be a greater affront offered to a man of common veracity. How criminal then must it be to impute such a thing to him, for whom it is impossible to lie, and who hates all fraud and dissimulation in others with a perfect hatred? Thus, I say, God is in good earnest in his offers of Christ; so faith is hearty, and in good earnest in receiving and applying him: "with the heart man believeth unto righteousness." God's whole heart and his whole soul is in the offer and promise of the gospel, Jer. 32:41; and is it not reasonable that we should give him a meeting, by believing with the whole heart and soul? It is not one faculty, but all the powers of the soul do jointly concur in this business of believing; though, indeed, to speak accurately, with the learned and judicious Dr Owen, "Faith is in the understanding in respect of its being and subsistence, in the will and heart, in respect of its effectual operation." This much shall serve for the first thing proposed, namely, some account of the nature of faith in general.

CHAPTER III

Of the Assurance of Faith

THE second thing in the method was to speak a little of the ASSURANCE of faith. And what I have to offer upon this head, I shall endeavour to reduce under these five propositions following.

Proposition I. Is this, that in this faith (which I have been describing) there is a twofold certainty or assurance, viz., of assent and application. The former necessarily supposes an assurance of understanding, or of knowledge, Col. 2:2. The apostle there speaks of the full assurance of understanding, which every Christian ought to breathe after, and which every believer hath in a greater or lesser measure; for it is only "they that know his name that will put their trust in him," Ps. 9:10. This assurance of understanding, as I take it, lies in an uptaking of the reality and excellency of things divine and supernatural: there is a beam of the glorious Sun of righteousness darted in upon the man's soul, who before was sitting in darkness, and in the regions of the shadow of death; whereby he that was darkness in the abstract, becomes light in the Lord. He comes now to see things spiritual in another light than formerly; he enters, as it were, into a new world of wonders, upon which account we are said to be "called out of darkness unto God's marvellous light." Perhaps the man had, before this, some dreaming, floating, superficial notions of these things; he heard of them by the hearing of the ear: but now his eyes see them; and he sees as great a reality in things invisible and eternal, as though he saw them with his bodily eyes. This is called by the apostle, Heb. 11:1, "the evidence of things not seen." There is such a certainty here, as amounts to a demonstration; so that you may as soon persuade a man that it is midnight, when the mid-day sun is shining upon him in full splendour, as persuade a man in the lively exercise of faith, that there is not a reality and excellency in things supernaturally revealed. This is so essential to faith, that very commonly under the Old Testament, and frequently also under the New, faith receives its denomination therefrom, Is. 53:11; Jer. 31:34; John 17:3.

But, to come a little more close to the purpose in hand, 1st, There is, I say, in faith an assurance of assent, whereby the man assuredly believes whatever God has said in his word to be true; and that not upon the testimony of men, of ministers, or angels, but upon the testimony and authority of the God of truth, for whom it is impossible to lie, speaking in his own word, and saying, "Thus saith the Lord." But in a particular manner the soul gives its assent unto the truth of the gospel, and the revelation of the word, concerning the person, natures, offices, undertakings, and performances of our Lord Jesus Christ, as the Redeemer, Surety, and Saviour of lost sinners. The man's understanding being enlightened with the knowledge of Christ, and having got a view of him by the Spirit of wisdom and revelation, he finds it to be all true that God has said of Christ in the word, so that he cannot shun in this case to join issue with the apostle, "This is indeed a faithful saying, that Christ Jesus came into the world to save sinners," 1 Tim. 1:15. He sees the truth and veracity of God so much engaged in the covenant and promises thereof, that they are more firm than the everlasting mountains and perpetual hills, Is. 54:10. Now, this certainty of assent is, in scripture-dialect, called a "believing the report of the gospel," Is. 53:1; a "receiving the record of God," 1 John 5:10, 11; a "setting to the seal, that God is true," John 3:33.

2dly, There is in faith an assurance of application, or appropriation, expressed frequently in Scripture by a resting, a trusting or confiding in the Lord, and the veracity of his word of grace and promise. By this act of faith, the soul takes home the promise, and embraces it as a good and sufficient security to itself. It is said of the Old Testament worthies, Heb. 11:13, that they were "persuaded of the promises, and embraced them." Their faith in the promise was a persuasion, or assent with appropriation thereof to their own souls, insomuch that they looked upon the promise as their substance; and hence is that which we have in the first verse of that chapter, "Faith is the substance of things hoped for." This applicatory act of faith, wherein the very life, soul, and sweetness of faith lies, is pleasantly expressed and illustrated in David. God had made a promise to him of the crown and kingdom of Israel, which bore up his spirits, when, through the rage and fury of Saul, he was hunted like a partridge upon the mountains; and viewing the promise, and fidelity of the promiser, he cries out, Ps. 60:6, "God hath spoken in his holiness, I will rejoice;" and because I have the security of his promise I dare say it with confidence and assurance, "Gilead is mine, and Manasseh is mine." In like manner, true faith, it appropriates the mercy of God in Christ to the soul itself in particular, upon the ground of the free and faithful promise of God. I might here demonstrate, that the stream of our best Protestant divines concur in their sentiments as to this matter: I shall only at present quote the definition of faith given by the great and judicious Dr Owen, in his Catechism, or Principles of the Doctrine of Christ; where, having moved the question, "What is justifying faith?" His answer is, "A gracious resting on the free promises of God in Christ Jesus for mercy, with a firm persuasion of heart, that God is a reconciled Father to us in the Son of his love." For proof of which he cites, 1 Tim. 1:16; John 13:15; John 19:25; Rom. 4:5; Heb. 4:16; Rom. 8:38, 39; Gal. 2:20; 2 Cor. 5:20, 21. And on the margin he has these words,—"Of this faith the Holy Spirit is the efficient cause, the word the instrumental, the law indirectly, by discovering our misery, the gospel immediately, by holding forth a Saviour. Faith (adds he) is in the understanding in respect of its being and subsistence, in the will and heart in respect of its effectual working." According to this account of faith, this assurance I speak of, viz. a persuasion of the promise with appropriation (as the judicious Calvin speaks), can no more be separate from faith, than light can be separate from the sun. It takes home the grace and mercy of God to the soul in particular, which before lay in common in the offer of the gospel. And without this particular application, the offer and promise of the gospel can stand us in no stead; but is like a price put in the hand of a fool, who has no heart to it. Our meat set before us will never feed us, unless it be applied by eating it; so "except we eat the flesh and drink the blood of the Son of man," by an applying faith, "we have no life in us." Whatever excellency there be in Gilead's balm, it will never recover the hurt of the daughter of Zion, unless it be used by faith. Faith answers and corresponds unto the word of faith, as the seal and the wax answer to one another, Zech. 13:9, "I will say, it is my people; and they shall say, The Lord is my God." Faith will not quit its MY'S, though all the world should say against it. The marrow of the gospel (as Luther observes) is in these pronouns, "MEUM, NOSTRUM, my and our." He bids us read these with great emphasis. "Tolle meum, et tolle Deum," says another, "Take away property, and you take away God, take away Christ." It is the common dialect of faith in scripture, to vent itself in words of appropriation; it has a peculiar pleasure and satisfaction in these words, my and our, and rolls them in its mouth like a sweet morsel. See how sweetly David harps upon this string, Ps. 18:1, 2, no less than eight times in a breath does he repeat his appropriating MY, "My strength, my rock, my fortress, my deliverer, my God, my strength, my buckler, the horn of my salvation, and my high tower." Yea, so tenacious is faith in this matter, that it will maintain its MY'S in the face of a hiding and frowning God: Ps. 22:1, "My God, my God, why hast thou forsaken me?" My is a word of faith, says Flavel on the text. So Is. 49:14, "Zion said, the Lord hath forsaken me, and my Lord hath forgotten me." But I need not stand to offer more instances of this kind, seeing, as one observes, faith in scripture expresseth itself by these two words, my and our, no less than about three hundred times.

Thus you see what kind of assurance there is in faith, namely, an assurance or certainty of assent and application. The first may be found in a great measure, and in some sort, in devils and reprobates; the last is of a distinguishing nature, and peculiar only to the faith of God's elect, and of his operation; though indeed some shadow of it also may be found in the presumptuous faith of hypocrites; of which we may speak afterward. Knowledge and assent are preparatory toward that application, wherein the very soul of saving and justifying faith doth lie. And when we speak of them one after another, it is not as if they were really separate in the soul's exercise; for I take them up as one complex undivided act of the soul. In the very first view and relation of Christ by the word and Spirit, the soul cannot shun to cry out with Thomas, "My Lord, and my God." I do not mean that the soul always, in the fisrt moment of believing, runs that length, as to express itself so with the mouth; but I mean, this is what faith would say, could it get up its head from under the load of unbelief indwelling corruption, wherewith it is overpowered.

Proposition 2. I offer, is this, that there is a great difference betwixt the assurance of faith (which I have now described), and the assurance of sense, which follows upon faith. The assurance of faith is a direct, but the assurance of sense is a reflex act of the soul. The assurance of faith hath its object and foundation from without, but that of sense has them within. The object of the assurance of faith is a "Christ revealed, promised, and offered in the word" the object of the assurance of sense is a "Christ formed within us by the Holy Spirit." The assurance of faith is the cause, that of sense is the effect,; the first is the root, and the other is the fruit. The assurance of faith eyes the promise in its stability, flowing from the veracity of the promiser; the assurance of sense, it eyes the promise in its actual accomplishment. By the assurance of faith, Abraham believed that he should have a son in his old age, because God who cannot lie had promised; but by the assurance of sense, he believed it when he got Isaac in his arms. By the first, Noah was sure that he and his family should not perish in the waters of the deluge; but by the last, he was assured of it, when the ark rested upon the mountains of Ararat, and the waters were withdrawn again into their proper channels. By the former, the believing Israelites were assured, that Canaan should be their possession, because God had made a grant and a deed of gift of it to them in his promise; by the latter they were assured of it, when they passed Jordan, overthrew the old inhabitants, and divided the good land by lot, as the inheritance of the tribes of Israel. Time would fail me, to illustrate this matter by instances that stand upon record in the sacred oracles. Faith asserts its interest in a future good, because promised; sense asserts its interest in a present good, because possessed. Faith says, "My God will hear me;" sense says, "My God hath heard me." Faith says, "He will bring me forth to the light, and I shall behold righteousness;" sense says, "He hath brought me forth to the light, and I do behold his righteousness." Again, faith is conversant about things that are "not seen, and hoped for;" sense is conversant about things seen, and actually enjoyed. Faith says, "He is my God, because he has said in the covenant, I will be their God;" sense again says, "He is my God, because I know my soul has said unto the Lord, He is my Lord." Faith assures the soul of the remission of sins in the blood of the Lamb, because God has said, "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more;" sense again assures the soul of remission, because of the intimations of pardon in some sensible smiles of the Lord's countenance, and some saving operations of his grace. By faith I believe my salvation, because it is purchased, promised, and possessed by my glorious head Christ Jesus: but by sense I believe my salvation, because I find this salvation already begun in a work of regeneration, and advancing in a work of sanctification, "being confident of this very thing, that he which hath begun the good work, will perform it until the day of Jesus Christ."

Proposition 3, The assurance of faith will stand its ground, when the assurance of sense is quite lost and gone. A clear instance of this we have in Christ, when there was a total eclipse of sensible manifestations, yea, nothing but a lowering cloud of vindictive wrath surrounding and breaking upon him as our Surety; yet, at that same time, the assurance of faith maintains the claim, and repeats it, saying, "My God, my God;" upon the ground not only of his eternal Sonship, but of the promise the Father had made to him, Ps. 89:26, "He shall cry unto me, thou art my Father, my God, and the rock of my salvation." And lest you should think this was a thing peculiar unto the head, see an instance of it also in the church, which is in his body, Is. 49:14, "Zion said, the Lord hath forsaken me, and my Lord hath forgotten me." Upon which the holy Rutherford sweetly glosses to this purpose: 'He may be a forgetting and withdrawing God to my feeling; and yet to my faith, MY GOD, and MY LORD: even as the wife may believe the angry and forsaking husband is still her husband.' Heman, Ps. 88 is so far deserted as to sensible presence, that he is as to his own feeling, "laid in the lowest pit, in darkness, in the deeps," ver. 6. Yea, ver. 7, he adds, "Thy wrath lieth hard upon me; and thou hast afflicted me with all thy waves." And, ver. 15, 16, 17, "While I suffer thy terrors, I am distracted. Thy fierce wrath goeth over me, thy terrors hath cut me off. They came around about me daily like water, they compassed me about together." What lower could a child of God be brought, on this side of hell? and yet faith, amidst all these clouds, steps in with its appropriating my, v. 1, "O Lord God of my salvation." And truly, if there were not some exhilarating certainty in faith, acting upon the unalterable covenant, in such cloudy and dismal dispensations, I know not what could keep the believer from running into utter despair. But the grace of faith will venture the soul's safety upon the strong plank of the promise, even when sensible consolations are quite dashed to pieces, by the angry billows of outward and inward trouble, like two seas, meeting upon the believer. David had the experience of this, Ps. 27:13, "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living." Hence also it is, that the Lord directs his people to the exercise of faith in such a case, Is. 50:10, "Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord and stay upon his God."

Proposition 4, When we speak of the assurance of faith, it is not to be so understood, as if every one that has faith were perfectly free of doubting. This, I apprehend, is what scares many at this doctrine of the assurance of faith. They think, that if there be an assurance in the essence of faith, then it would follow, that every true believer behoved always to have such assurance as to be free from doubling; which lies cross to the experience of the generation of the righteous. But this objection goes upon a palpable mistake, as if faith and the believer were one and the same thing. We do indeed assert, that there is no doubting in faith; for faith and doubting are commonly in scripture directly opposed one to another: but though there be no doubting in faith, yet there is much doubting in the believer, by reason of prevailing unbelief and indwelling sin. If it were true that assurance is not of the nature of faith, because the believer is not always assured; by the same way of reasoning it would follow, that resting is not of the nature of faith, because the believer is not always actually staying and resting himself on the Lord; or that trusting is not of the nature of faith, because the believer is not always trusting. It may be as well argued, that seeing is not of the nature of the eye, because sometimes the eye-lids are closed; or that heat is not of the nature of fire, because its heat is not perceptible by reason of the ashes wherewith it is covered; or that light is not of the nature of the sun, because sometimes it is eclipsed by the interposing moon. Remove the ashes, and the heat of the fire will appear; remove interposing bodies, and the sun will have light; open the eye-lids and the eye will see: so do but remove ignorance, unbelief, and other incumbrances of corruption from faith, and see what the nature of it is then. For it is of the nature of faith in the abstract, that the present question is, and not what lodges in the believer who hath faith. In the believer there is, as it were, the company of two armies, grace and corruption, love and enmity, repentance and impenitence, faith and unbelief; but these are not to be confounded together, because they are in the same subject. We must not exclude complacency and delight in the Lord out of the nature of love, because, through remaining enmity and corruption, his love is so overpowered, that he cannot perceive any such thing in him, but rather the reverse of love. The same may be said of other graces. So here we must not conclude, that there is nothing of this applicatory assurance in faith, because, of prevailing unbelief, and doubts flowing therefrom.

Proposition 5, is this, That as there is a great difference betwixt the my of faith, and the my of sense; so there is yet a far greater difference between the my of faith, (or of true sense flowing from it), and the my of presumption. Presumptuous confidence has its my's as well as faith and well-grounded experience; as we see plain in the case of Balaam, Numb. 22:18, "If Balak would give me his houseful of silver and gold, I cannot go beyond the word of the Lord my God." Now, say you, since a presumptuous confidence may speak in the dialect of true faith and experience, wherein lies the difference? This is a very material and momentous question; and, with a dependence on the Father of lights, I shall attempt a resolution of it in the few following particulars.

1st, The assurance of faith receives and applies Christ to the soul in particular, as he lies in the revelation and grant that is made of him to sinners in the word, which is the immediate ground of faith; whereas presumptous confidence, though it claims an interest in him, yet does it not upon this bottom, or in God's method and way of conveyance. The apostle tells us, Rom. 10:8, that Christ, and his righteousness and salvation, is brought nigh unto us in the word of faith. What is the design of a covenant of grace, and of these declarations, offers, and promises of grace, that are made to us in the glorious gospel, but just to bring Christ so near to us, as we by believing may come to apply him and his whole fulness to our own souls? John 20:31, "These things are written, that ye might believe that Jesus is the Christ the Son of God, and that believing ye might have life through his name." If we would find Christ, and eternal life in him, we need not "ascend into heaven or descend into hell," in search for him, as the apostle speaks, Rom. 10:6, 7. But we are to search for him in the "scriptures, for they are they which testify of him." Christ is brought near to us in the testimony or record of God in the word, where "he gives us eternal life, in his Son Christ Jesus," 1 John 5:11. Now, faith, in its direct act, I say, takes Christ, and claims him upon this grant and gift that is made of him in the word of grace; and upon no other foundation will it adventure to assert its interest in him. Like an honest man, who will not intermeddle with goods, money, or the estate of another, unless he have a charter, bond, testament, promise, or some such security, upon which he may do it warrantably, without vicious intromission: whereas the thief and robber puts to his hand, without looking after any such warrant; if he gets what he has a mind for any how, he is easy*. Here lies a fatal flaw in the faith of many hearers of the gospel; they grasp at Christ and his salvation, but they overleap the gift and grant of him in the word, as the immediate foundation of their faith. If we consult the experience of the saints in scripture, we shall find their faith terminating immediately upon the word: In his word do I hope, says David. "Remember upon the word which thou hast caused me to hope. I rejoice at thy word, as one that findeth great spoil." Their faith did come by hearing or reading the word. This is the chariot in which the Lord rides, when he presents himself to us as the object of our faith and trust: and therefore that faith which overlooks the promise and offer of the gospel, is but a presumptuous faith. "Gilead is mine and Manasseh is mine," says David, in that forecited sixtieth psalm, because "God hath spoken in his holiness." So says an applying faith, pardon is mine, peace is mine, grace is mine, glory is mine in Christ, yea, God himself is "my God;" because God hath made over himself, and all these things in Christ to me, in the covenant of promise, or testament of my elder Brother, sealed and confirmed by his blood. But, say you, may not a presumptuous hypocrite pretend to bottom his faith upon the promise, and claim an interest in him, even upon that ground? An answer to this, leads me to a

2d, Difference between the my of faith and the my of presumptuous confidence, namely this, That though the presumptuous person may run away with the promise, yet he does not embrace the promise "as it is in Jesus," or as Jesus is in it. This is a mystery which only can be explained to purpose by him who "openeth the book, and looses the seven seals thereof." The view I have of it, you may take up as follows. The covenant, and all the promises of it, are made to Christ as the first heir, both by birth and purchase: he is God's first-born, and therefore the heir of the inheritance of eternal life. But besides, as the second Adam, by his obedience and death, having fulfilled the law, and satisfied justice; the promise of life, which was forfeited by the sin and disobedience of the first Adam, comes to be settled upon him, and his seed in him. Now, matters standing thus, the soul, in applying of the promise, takes its title thereto, not upon the ground of any thing in itself, but comes in only upon Christ's right and title; his righteouness is the only proper, entitling, meritorious condition of the covenant, and of all the promises thereof. Here lies the failure in presumptious confidence, that the man being never cleanly beat off from Adam's covenant, he is always seeking to found his title to the promise in himself, some good condition or qualification wrought in him, or done by him. Thus, many attempt to enter themselves heirs to the promises, and to eternal life, but shall never be able: Why? Because they do not by faith enter themselves heirs in Christ, or upon his right and title: and "another foundation can no man lay; for the gift of God is eternal life, through Jesus Christ our Lord." Thus, I say, presumptuous faith does not embrace the promise "as it is in Christ, in whom all the promises of God are yea, and in him amen." And then, I say, he does not embrace the promise "as Jesus is in it;" for as all the promises are in Christ, so Christ is "in all the promises." What is it that is bequeathed in his testament, but himself and all his fulness? He was the great mercy promised to the fathers. When the covenant was promulgate unto Adam, and afterward unto Abraham, what else was it, but just a promise of Christ? And when, in process of time, the covenant of grace came to be further opened, in a variety of promises, what were they all, but Christ, and the grace that is in him, parcelled out to us, that we by faith might apply him, and the grace that is in him, according to our need? And hence it is that the believer, in applying the promise, finding Christ in it, he eats it, and it is to him the joy and rejoicing of his heart; he finds the Lord in his own word of grace, and this makes it relieving and comforting to his soul; he drinks in the sincere milk of the word, because therein he tastes that the Lord is gracious. But now presumptuous faith is more taken up with the naked promises, than with feeding the soul with Christ in and by the promise. A man that is possessed of Christ by faith, he has not Christ and his promise by him, as a man has money lying by him in his coffer; he has not the covenant and promises, as a man has his bonds and charters in his cabinet, which perhaps he will not look to once in a year: no, but he has Christ in the word of grace, as a man has his bread by him, which he is daily feeding and living upon: hence this applicatory faith is called an "eating the flesh, and drinking the blood of Christ;" which expression implies such an application of Christ to ourselves, as carries soul-nourishment along with it. True faith roots the soul in Christ, just as a tree is rooted in the ground; the prolific virtue of the earth enters into the tree, and the tree at the same time strikes and spreads its fibres into the earth, and draws sap and moisture therefrom, sending a digested nourishment through the whole, whereby it is made to grow and bring forth fruit. So here, in believing, the Spirit of life which is in Christ Jesus enters into the soul; and at the same time, there is, as it were, a sprig and fibre passing from every faculty of the soul, striking into Christ, and drawing a digested sap from him, whereby the soul is made to grow and flourish in grace and holiness. Hence we are said to be "his workmanship, created in Christ Jesus unto good works;" And, "Those that be planted in the house of the Lord, do flourish in the courts of our God."

3dly, True faith receives and applies Christ according to the order that God has laid in his offices; but presumptuous faith inverts that order. The order that God has laid in the execution and application of the offices of Christ, is this—Christ comes by his word and Spirit, as a Prophet, enlightening the sinner's mind with the knowledge of his lost estate by nature, and the way of his recovery through his atoning blood and satisfaction: upon which the soul, by faith, turns in to him as a Priest, taking sanctuary under the covert of his everlasting righteousness; and so submits unto him as a King, receiving the law from his mouth, and yielding itself unto his government, from a principle of gratitude to him who has bought it with a price. But now, the presumptuous faith of the legalist inverts and disturbs this comely order laid by Infinite Wisdom among the offices of Christ: for in his way of applying Christ, he begins with the kingly office, pretending to obey him as a Law-giver; and, upon this ground, expects that Christ will save him as a Priest by his righteousness; and thus makes his own obedience the ground of the imputation of the righteousness of Christ. And what else is this, but to bring money and price, contrary to the express command of God, Is. 55:1.? Nothing can be of a more pernicious tendency toward the overthrow of the freedom of God's grace, in the great affair of justification and salvation. Hence it is the apostle so much inveighs against this method of seeking justification in the Galatians; insomuch that he tells them expressly, that by this way they made themselves "debtors to do the whole law; yea (says he), Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace," Gal. 5:2–4. This method of inverting the order of Christ's offices, and making the first act of faith to terminate upon him as a king, as it is a way of thinking most agreeable to nature, which runs with a mighty bias towards Adam's covenant; so, I judge, nature is much fortified in this way of taking up the method of salvation by Christ, by the strain of some men's doctrine in our day, who inculcate faith and repentance as new precepts given out by Christ in the gospel, which were never required in the moral law of the ten commandments. For if this be so, then inevitably we must first obey Christ as a king, by repenting and believing, in order to our being justified by him as a priest; besides many other dangerous consequences which are unavoidable upon this new law-scheme. All which are avoided, by teaching, with the strain of orthodox divines, that there are no precepts in the gospel strictly taken: and that Christ in the gospel giveth no new laws, but inforceth the old law, viz., the moral, which, being adopted unto the gospel-dispensation, obligeth us to believe in Christ upon his being revealed to us in the gospel, and consequently to repent also in an evangelical manner. For that these duties of faith and repentance, as to their essence, are required in the very first commandment of the moral law, is indisputably evident; and I do think it strange, to find it controverted by any who embrace and own the doctrine of the church of Scotland, particularly the Larger Catechism, where that point is plainly determined, in the explication of the foresaid first commandment. But it is not proper to insist on this controversy in a discourse of this nature; if need be, it may be discoursed apart.

4thly, Another difference betwixt the my of faith, and the my of presumption, is this, That the assurance of faith will maintain its claim, and humble confidence, even under sad challenges, and a deep and abasing sense of much prevailing iniquity; whereas presumptuous confidence succumbs and fails upon the prevalency of sin. The reason of this is, because the ground of presumptuous confidence is within the man; some good disposition and qualification which he finds within him, as he apprehends, which, being dashed by the eruption of his reigning lusts, he has no more to look to, the foundation of his confidence is gone. But now, faith builds and buttons its confidence, not within, but on something without, namely, the everlasting righteousness of the Lord Jesus, and the mercy of God running in this channel, exhibit in the word of grace. Here it is that faith sets down its foot, and upon this foundation it stands, against which the gates of hell cannot prevail. And thus, having the ground of its confidence from without, it is not shaken with every insurrection from within. An instance whereof we sec in David, Ps. 65:3. The holy man in the first part of the verse, cries out, under a sense of the strength, power, and guilt of sin, "Iniquities prevail against me." Well, but what says faith in such a case? "As for our transgressions, thou shalt purge them away." Another instance of the like nature, we see in the same holy man, Ps. 130. We find him, ver. 3, under such a sense of sin and guilt, that, viewing himself as he stood in the eye of the law and justice, he cannot shun to own, "If thou, Lord, shouldst mark iniquities: O Lord, who shall stand?" Well, but where does David's faith find a standing in such a case? Only in the mercy and grace of a reconciled God in Christ; and therefore he adds, ver. 4, "But there is forgiveness with thee, that thou mayest be feared; and plenteous redemption, that thou mayest be sought unto." I do own, that a real believer may be sadly shaken, as to the confidence of his interest in Christ, under prevailing iniquity; but this certainly is his infirmity, and not his faith. Many real believers live more by sense than by faith; and hence it comes that they are soon shaken, whenever sensible experience is overclouded, under the sense of prevailing iniquity; though the pain of it is a just correction of their folly. Whenever faith recovers from under the fit of unbelief, and views what the soul is, and has, in Christ, and in the covenant, it recovers its stability and confidence, and withal, brings into the soul strength against corruption, so that it goes out against it like a giant refreshed with wine. But, say you, may not presumptuous faith recover its confidence also? I answer, No doubt it may: but then the difference lies here—True faith goes to work in a quite different way, in order to the soul's recovery, from that which the presumptuous legalist takes. When the terrors of the law, or challenges of conscience, have at any time battered down presumptuous confidence, the man goes to work, and fills up the hole that the law has made in his soul, with the new earth of his own obedience, reformation, duties, and the like, and with this untempered mortar he daubs and makes up the breach made in his conscience. But, on the other hand, though the believer be as diligent in the way of duty as the other, yet nothing in heaven or earth can satisfy him under challenges, or afford him ease or quiet, but Christ himself, and his righteousness apprehended and applied by faith; no balm but that of Gilead can cure his wound; he fetches his healing only from under the wings of the Sun of righteousness; all is but loss and dung in comparison of this, Phil. 3:8, 9.

There are several other differences might be given between the my of faith and the my of presumption, if I were not afraid of being tedious. Only, in short, the more of the assurance of faith, or yet of well-grounded experience, the more lowliness, humility, and self-abasement. The higher that the soul is exalted in and by Christ, the lower does it sink in its own eyes, saying with David, when God promised to build him a sure house, and that the Messiah should spring of his loins, "Who am I, O Lord God? and what is my house, that thou hast brought me hitherto?" The poor believer, in this case, sees himself to be such a miracle of rich and sovereign grace, that he is even wrapped up in a silent wonder, and put to an everlasting stand, that he knows not what to say, "And is this the manner of man, O Lord God?" And what can David say more? But now, the more of a presumtuous confidence, the more pride and self-conceit, like Laodicea, "I am rich, and increased with goods, and have need of nothing;" accompanied with an undervaluing of others in comparison of themselves, like the proud Pharisee, "God, I thank thee, that I am not as other men, or even as this publican."

Again, presumptuous assurance cherishes some secret and beloved idol: the man spares some right-hand or right-eye sin; and commonly his deceitful heart argues for its being spared, because grace doth abound. But now, true faith and experience purifies the heart, and engages the man to an impartial and universal opposition to all sin, as dishonourable to God, and grieving to his Spirit; and readily he bends his principal force against these sins, which receive the greatest advantages against him, by interest, custom, and constitution, or education; and the consideration of abounding grace is so far from encouraging him in sin, that it teaches him to "deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world."

Lastly, The my of faith, or solid experience, is always accompanied with much love to the person of Christ, and resignation of soul to him; for faith worketh by love. And therefore, at the same time, that the soul is enabled to say, My beloved is mine, it cannot shun to add, And I am his. One shall say, I am the Lord's. The man presents himself "a living sacrifice, holy, acceptable unto God, which is his reasonable service." But now, as one well observes, presumption is lame of one hand: it has a hand to take pardon, to take heaven and the benefits of Christ; but as it has no true love to his person, so it has not a hand to give or resign the whole man to the Lord, to be for him, and not for another: and the plain reason of this is, that the power of natural enmity was never broken, and the man is married to the law, and to his lusts also. But passing this, I proceed to

CHAPTER IV

Of the FULL Assurance of Faith

THE third general head proposed in the method, was to speak a little of the full assurance of faith; for there is a plain gradation in the apostle's way of speaking; there is faith, then the assurance of faith, and then the full assurance of faith. Having spoken of the two first degrees, I proceed now to the last and highest degree of faith.

Before I go on directly to shew what this full assurance of faith is, I premise these two or three things, which I conceive to be imported in this expression of the Spirit of God. (1.) I premise, that the faith of every believer is not of the same size and strength. Some have a strong, and others have a weak faith: yea, the faith of the strongest believer, like the moon, has its waxings and wanings; or, like the sea, its ebbings and flowings. Although every believer be in Christ, yet every believer has not the same measure of faith; as every star is in the heavens, though every star be not of the same magnitude. The rounds of Jacob's ladder were not all at the top, though every round was a step towards heaven; so, though every faith be not triumphing in a full assurance, yet every true faith is bending towards it. You may see one believer under a full gale of the Spirit of faith, crying, with Job, chap. 19:25, "I know that my Redeemer liveth:" while another labours under such discouragements, that, like the publican, he stands afar off, with the tear in his eye, crying, "God be merciful to me a sinner." You may see one saying with Paul, "He loved me, and gave himself for me:" another, through the prevalence of unbelief, saying, "Is his mercy clean gone for ever? Hath he forgotten to be gracious?" Perhaps you shall find one believer surmounting all fears, saying with the apostle, "Who shall separate me from the love of Christ?" &c., while another is combating with many doubts, ready to raze foundations, saying, "I am cast out of thy sight;" and all men are liars that will say otherwise, the prophets of God not excepted. It is with believers, as it is with children in a family; one perhaps is lying in the cradle, another led by the mother or nurse, another can walk alone, a fourth come to such full strength that he is able for work and business. Thus in the household of God there are babes, young men, and fathers. (2.) I premise, that it is the duty of every believer, yea, of the weakest, to press after faith in the highest degree of it. Hence it is that Christ frequently checks his disciples for the weakness of their faith, "Why are ye fearful, O ye of little faith? O thou of little faith, wherefore didst thou doubt?" True faith is a progressive thing, it goes on from one degree to another: hence is that expression of the apostles, Rom. 1:17, "The gospel is the power of God unto salvation; for therein is the righteousness of God revealed from faith to faith." Faith in its first and weaker, and faith in its repeated and stronger actings, feeds and centres upon the righteousness of God's operation and imputation, for acceptance, pardon, and salvation. It is of the nature of all true grace, particularly of the grace of faith, to breathe after its own increase and perfection; hence is that prayer of the disciples, "Lord, increase our faith;" and that of the poor man in the gospel, "Lord, I believe; help thou mine unbelief." We must forget things that are behind, and reach forth unto things that are before: "The path of the just is as the shining light, that shineth more and more unto the perfect day." (3.) I premise, that the certainty or assurance of application, as explained above, ebbs or flows according to the strength or weakness of the assent of faith. That there are degrees of assurance will be controverted by none, who have any knowledge either of divinity or philosophy. The very words of the apostle in the text import, that we are not to rest in a lower, but ought to press after the highest degree of the assurance of faith: and the apostle accounts it a great blessing to the Thessalonians, that they had much assurance, 1 Thess. 1:5; plainly intimating, that some true assurance might be in a less degree. Now, I say, this assurance of application bears a proportion unto faith's assent, and waxes or wanes as it is strong or feeble; so that a strong assent has a strong application, and a weak assent a weak application.

These things premised, I proceed to inquire what this full assurance of faith is, or wherein it consists. And, in one word, I conceive it lies in such "a firm and fixed persuasion, confidence, or trust in the faithfulness of a God in Christ, pledged in his covenant or promise, as overcomes and tramples upon all difficulties and improbabilities, all doubts and fears as to the actual performance of what is promised in God's time and way; and all this with particular application to the soul itself." This description I would illustrate and explain in its several branches, were it not done upon the matter on the former two heads, this being nothing but a higher degree of the self-same faith formerly described. Such an act of faith we find put forth by Abraham, Rom. 4:20, 21, where we are told that "he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God: being fully persuaded that what he had promised, he was able also to perform." This full assurance of faith, though mountains of impediments were in its way, yet it makes no more of them than if they were a plain; it overleaps and overlooks them all, fixing its eye only upon the power and faithfulness of the blessed Promiser; as we see clearly exemplified in the case of Abraham. His own body was dead, and incapable of procreation; Sarah's womb was barren, and incapable of conception: sense and reason in this case would have been ready to conclude, that it was impossible ever Abraham should have a son. But we are told, ver. 19, that he entirely abstracted from all considerations of that kind, "Being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb." He would not so much as listen unto the surmises of carnal reason; flesh and blood are put out of doors; and he rests with an assured confidence, without any doubting or hesitation, upon the fidelity of the Promiser, being certain that God would do to him in particular as he had said, when the time of the vision should come. In like manner we find, that, after Abraham had gotten his beloved Isaac, the son of the promise, what a terrible shock may one think, would it be to his faith in the promise, when God commanded him to take Isaac, of whom the promised seed (Christ) was to come, and offer him up on one of the mountains of Moriah! Gen. 22. Reason here might be ready to object, and that not without great colour of religion, Can God, who has so severely forbidden murder, require me to imbrue my hands in the blood of my own son? Will not such a thing be an eternal reproach to Abraham and his religion? What will the Egyptians say, and the Canaanites, and the Perizzites, which dwell in the land? What will Sarah say, and how shall I ever look her in the face? But especially what shall become of the promise, and the veracity of him that made it, saying, In Isaac shall thy seed be called? Surely might unbelief and sense say, either this command is a delusion, or else the promise is a lie. But Abraham had a full assurance of faith as to the stability of the promise; and, therefore, he would upon all hazards obey the command of a promising God; he was fully persuaded, that though Isaac were sacrificed and burnt into ashes, yet out of the very ashes of his sacrificed son, God could, and actually would, raise up Isaac again, and so accomplish his own word of promise. Abraham, on the account of this his noble and gallant faith, is fitly called the father of the faithful, his faith being proposed as a pattern to all others for their imitation; and every true believer is on this score a child of Abraham. And let none imagine that they are not obliged to believe with such a faith as Abraham had; for the apostle expressly tells us, that the history of his faith stands upon record in scripture, "not for his sake alone, but for us also," that we, after his example, may be encouraged to "believe on him that raised up Jesus our Lord from the dead," Rom. 4:23, 24.

Object. O, say you, if I had as good a ground for my faith as Abraham had; If I were as sure that the promise were to me, as Abraham was, I think I could believe with a full assurance of faith, as he did: but there lies the strait. I answer, You and I have as good a ground of faith as ever Abraham had. Abraham had a promising God in Christ to trust, and so have we, you have the same God, the same Christ, the same covenant, the same promise as Abraham had. But, say you, God spake to Abraham, in particular, by name, when he gave him the promise, saying, "In thy seed shall all the nations of the earth be blessed." I answer, although you be not designed by name and surname, as Abraham was, yet a promising God in Christ addresses himself as particularly to you in the word of grace, and dispensation of the covenant and promise, as though he called to you out of heaven by name and surname, saying, "To you (i.e. to you sinners of Adam's race) is the word of this salvation sent. The promise is unto you that are afar off," &c. And not only is the promise presented, but an express command of believing superadded, requiring and binding every particular person, to take hold of it, and embrace it: so that whatever shifts and evasions the unbelieving and decitful heart may make, the promise of God comes as close and home to every individual hearer of the gospel, as that promise did to Abraham, when God bespoke him with an audible voice out of heaven; yea, "we have a more sure word of prophecy, unto which we would do well to take heed, as unto a light that shineth in a dark place." Further, let it be considered that that promise was first presented unto Abraham as the object and foundation of his faith, before he could believe it; and by believing it, became his in possession; or in believing it, he was possessed of it as his own; for, upon a supposition that he had not believed, he had never been possessed of the promised blessing. In like manner, the promise is presented to you as the immediate ground of believing; and in believing, you come to be possessed of the great things contained in the promise; but if you do not believe, you shall not see the salvation of God. Thus you see that you have the same ground of faith, and the same warrant for believing, that Abraham had; and there is nothing to keep you from a full assurance of faith, or a believing without staggering at the promise, like Abraham, unless it be your own ignorance and unbelief.

I do own, as was hinted already, that every true believer does not come the length of Abraham, to believe without staggering; but that is not the question. The present question is, if we have not now as good and firm a ground, and as good a right to believe the promise as Abraham had? If Christ, and his salvation and righteousness, be not brought as near to us in the word of faith, as it was unto him? This is what none, who understand the privilege of a New Testament dispensation, will adventure to deny; yea, I will adventure to say, that the ground of faith is laid before us under the New Testament with a far greater advantage than ever Abraham had; inasmuch as the gospel-revelation is much more clear, and brings Christ and his salvation much nearer to us, than ever he was under any period of the Old Testament dispensation. Abraham saw his day only afar off; whereas we live in that very day which he saw at such a prodigious distance: and, therefore, we have much more ground to believe without staggering than he had. And therefore, "seeing we have boldness to enter into the holiest by the blood of Jesus;" and "seeing we have a new and living way consecrated for us, through the vail of his flesh; and seeing we have an High Priest over the house of God: let us draw near with a true heart, in full assurance of faith, &c.

CHAPTER V

Of the Grounds of Faith's Assurance

THE fourth thing proposed in the method, was to inquire into the grounds of this doctrine; or what it is that faith has to build its confidence upon, in drawing near to God with full assurance of acceptance. In answer to this question, I shall not at present enter upon the particular grounds specified by the apostle in the preceding verses, having discoursed on them apart in several sermons, where he shews that every bar and impediment on the part of law and justice are fully removed, through the complete satisfaction and prevalent mediation of the Son of God, as our great High Priest; upon which a promise of welcome and hearty acceptance comes forth from a reconciled God, to every one who will come to him in this new and living way, for grace and mercy to help in a time of need. Thus you will see the apostle's argument runs, by comparing this and the preceding verses, with the verse immediately following, particularly the last clause of it, "For faithful is he that hath promised;" which clause, included in a parenthesis, I conceive stands connected, not only with the words immediately preceding in the same verse, but with the words of my text also; and the scope of the apostle is, as if he said, "Let us draw near with a true heart in full assurance of faith," &c. Why? "For faithful is he that hath promised us welcome into the holiest, by the blood of Jesus;" faithful is he that hath promised acceptance in the new and living way, which he hath consecrated for us: faithful is he that hath promised to pity, pardon, hear, and help, through the mediation of the great High Priest over the house of God. And, therefore, seeing his faithfulness is pawned to receive us in this way of his own devising, let us answer his faithfulness, by drawing near in full assurance of faith, or with a full and certain persuasion, that, according to his promise, we shall be accepted in the beloved, who is the door to the holiest, the new and living way, and the High Priest over the house of God.

So that you see the next or immediate ground of faith, or full assurance thereof, in drawing near to God, is, God's own promise of acceptance through Jesus Christ: with which promises the word every where abounds, Is. 60:7; Is. 56:7; Mark 11:24; Matth. 7:7; John 14:13, 14. Now, faith, eyeing and pleading the promise of God in Christ, has many things to bear it up into a full assurance; I shall instance a few of many.

1, The grace, mercy and goodness of a promising God, revealed and proclaimed in the word, is a noble ground for sinners, and yet more for saints, to trust him, and draw near to him through Christ, with a full assurance of faith: Ps. 36:7, "How excellent is thy loving kindness, O God! therefore the children of men put their trust under the shadow of thy wings." It is cross to the very dictates of nature, for a man to trust one whom he apprehends to be an enemy; yea, if we have but a jealousy that one bears us an ill-will, or designs our hurt, we will not trust or confide in him; but persuade a man once that such a one is his friend, that he hath an entire love and kindness for him, and wants only an opportunity to do him the greatest services he is capable; in that case, he will trust him without hesitation. Just so is it in the case in hand: so long as we conceive God to be an implacable enemy, our prejudice and enmity against him will remain; and while enmity against God stands in its full strength, it is absolutely impossible we can have any trust or confidence in him; instead of drawing near to him with full assurance of faith, we flee from him like our parents, under the awful apprehensions of his wrath and vengeance: but let us once be persuaded that he is a God of love, grace, pity, and good-will in Christ, then, and never till then, will we put our trust under the shadow of his wings. And therefore, to break the strength of our enmity and prejudice, and so to conciliate our trust in him, he is at the greatest pains imaginable to persuade us, that he bears a hearty liking and good-will towards us in Christ. And there are more especially these three ways God takes to convince us of his good-will toward men upon earth.

1st, By solemn proclamations and declarations of his mercy and grace: Ex. 34:6, 7, there the Lord passed by Moses, and proclaimed his name to him; and what is it? "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression, and sin, and that will by no means clear the guilty;" or as some read it, in clearing he will clear, i.e. in clearing the sinner of guilt by pardoning grace, he will clear himself of injustice; he will make it appear that he is just, when he is the justifier of him that believes in Jesus. Every where in scripture is the pardoning mercy of God proclaimed and presented as an encouragement to sinners to trust in him, Ps. 130:7, "Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption."

2dly, By solemn oath. Lest we should disbelieve his word, he superadds his oath, to convince us that he has no ill-will, but a hearty good-will toward our salvation and happiness, through the new and living way: Ez. 33:11, "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?" An oath among men is for confirmation of a controverted truth, and is to them an end of all strife, (says the apostle), Heb. 6:16. Well, Sirs, shall the oath of a man be so much regarded, as to determine controversies among men? How much more is the oath of the great God to be regarded, pawning his very life upon it, that he is not willing that any should perish, that he bears a hearty good-will toward our salvation through Christ? Shall this be any more a controversy with us? To entertain a doubt or jealousy of what he says, is to make him a liar; and to doubt and disbelieve what he swears, is to charge a God of truth with perjury. And beware of looking upon it as a matter of indifferency, whether you believe this declared good-will, mercy, and grace of God, or not; for it must needs be a matter of vast importance, wherein God interposes the solemnity of an oath; and to think otherwise, is to charge the eternal God with a profanation of his own name, which he will not suffer in others without the highest resentment.

3dly, As if his word and his oath were not enough to convince us of his mercy, love, and good-will toward us, he hath given the most convincing and practical demonstration of it that was possible for God to give, and that is, by giving himself, in the person of his eternal Son, to be incarnate, or manifested in our nature; yea, to be made like unto us in all things, sin only excepted. O how great is this mystery of godliness, God manifested in the flesh! Without controversy, great and unsearchable is the mystery of love and good-will that shines with a meridian lustre in an incarnate Deity. If God had not loved us, and borne such a hearty desire after our happiness and salvation, would he even made such a near approach to us as to dwell in our nature, when he passed by the nature of angels? Yea, he was not content to become one with us in nature, but he goes further, and becomes one in law with us; he puts his name into our debt-bond, and becomes "sin for us, that we might be made the righteousness of God in him;" he becomes "a curse for us, that we might inherit the blessing." It was a view of this design of love to man, shining in the incarnation of the Son of God, which made the angels at his birth to break forth with that celestial anthem, "Glory to God in the highest, and on earth peace, good-will towards men," Luke 2:14. Now, this love, and good-will of God toward man, in the incarnation of his eternal Son, is proposed in the gospel-revelation, as the greatest encouragement imaginable for guilty rebellious sinners to lay aside their enmity and prejudice against God, and so to put their trust and confidence in him; as is plain, like a sunbeam, from that great text, John 3:16, "God so loved the world that he gave his only begotten Son:" Why, what was God's design in all this good-will? "That whosoever believeth in him, should not perish, but have everlasting life." Because of the excellency of this love, the sons of men do put their trust under the shadow of his wings. Now, I say, faith, in drawing near to God, it takes a view of this mercy and love of God in Christ, and upon this ground raises itself up sometimes so high, as to draw near in full assurance of acceptance: for still it would be remembered, that faith, under the conduct of the Spirit, takes up this revealed love and mercy of God to sinners, with particular application thereof to the soul itself, as was before hinted. And what can be more encouraging to a trust, without doubting of acceptance? O, then, "let Israel hope in the Lord; for with the Lord there is mercy." O do not entertain jealousies of a God of love, as though he were displeased or dissatisfied with you for your trusting in his mercy; for "the Lord taketh pleasure in them that fear him, in those that hope in his mercy."

2, Faith grounds its assurance upon the infinite power of a promising God. Being once persuaded of his love, mercy, and goodwill in Christ, it proceeds to fasten its foot upon everlasting strength, as fully able to fulfil what he has promised, saying, I know that thou can do every thing, and "there is nothing too hard for thee." Indeed, infinite power, armed with wrath and fury, is the terror of a guilty sinner; but infinite power, animated with infinite love, proclaiming Fury is not in me, through the ransom that I have found, is a noble ground of trust, and may embolden a guilty sinner to "take hold of his stregth, that he may make peace with him." Hence it is, that the power of God in Christ is frequently presented in Scripture as a ground of trust, Is. 26:4, "Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength." The faith of Abraham founded itself upon this rock of the power of God, in that forecited instance, Rom. 4 when he believed without staggering at the promise. Being first persuaded of God's good-will toward him, in giving him a promise of the Messiah to spring of his loins, "in whom all the nations of the earth should be blessed;" he next fixes the eye of his faith upon the power of this promising God, and was "fully persuaded, that what he had promised, he was able also to perform." So, Matth. 9:27, we read of two blind men following Christ, sending their cries after him, "Thou son of David have mercy on us." They first believed that Christ was the promised Messiah, the son of David; and in this they saw mercy and good-will to man upon earth, he being the seed of the woman, that should bruise the head of the serpent. Well, Christ leads them on next to take a view of the power of God in him, as a further ground of trust and confidence, ver. 28, "Jesus saith unto them, Believe ye that I am able to do this?" They answer, "Yea, Lord:" and thereupon Christ says unto them, ver. 29, "According to your faith, be it unto you." Thus, I say, faith grounds its trust, confidence, or assurance, in drawing near to God through the new and living way, upon the power of a promising God.

O, Sirs, there is no such distance betwixt God's saying and his doing, as there is among men; for his saying is doing: Ps. 33:9, "He spake, and it was done; he commanded and it stood fast." There is an omnipotence or almightiness both in his word of command, and in his word of promise; therefore it is called "the word of his power," Heb. 1:3. And by this powerful word, he upholds the great fabric of heaven and earth, that they do not return unto their original nothing: and may not our faith venture to stand upon that bottom, on which heaven and earth stands? We are not afraid that this ponderous globe of earth, which hangs in the liquid air, slide away from under our feet with its own weight: Why? Because we believe that the word of God's power has fixed it in its proper place, that it shall not be removed for ever. Why should we not rest with as much assured confidence, as to everlasting concerns, upon God's covenant and promise, seeing the same power of God is in the word of promise, as in that word which upholds the earth? Yea, "the fashion of this world passeth away, but the word of the Lord," his word of grace and promise, the foundation of faith and trust, "endureth for ever." This is a consideration which at once removes the principal discouragements that faith labours under. What is it that weakens our faith, and keeps it from arriving at a full assurance, as to the performance of the promise, but one of these two? Either we look upon the performance of the promise as difficult, or uncertain. Now, faith eyeing the power of a promising, reconciled God in Christ, can easily surmount both, and conclude, that the performance of the promise is both easy and certain. (1), It is certain, for it depends upon the will of an unchangeable God, the promise being a declaration of God's purpose or will of grace; he was willing to promise, for he has actually done it, "the word is gone out of his mouth;" and he is willing to perform, for he is a God of truth, always yea, and amen. (2), Faith viewing the power of God, sees the performance to be easy. What more easy than a word speaking? and yet one word from the mouth of God can give being and accomplishment to all the promises, without any pain, cost, trouble, or hazard. The covenant of grace may be resembled unto a tree, the promises to the branches of the tree, loaden with all manner of precious fruit. Now, the least word, the least breath from the mouth of God, shakes the tree, and makes all the fruit of it to drop down, as it were, into the believer's bosom. And, O, may the believer argue, will not he, who so loved a lost world, as to give his only begotten Son, and who loved me, and gave himself for me, will he not ware a word, or the breath of his mouth on me? Believe it, there is nothing but a word between you and all the sure mercies of David: yea, the word is already passed out of his mouth, I mean the word of grace and promise; and there remains nothing but for you to believe, trust, and confide in it, and him that made it; and, in your so doing, all the sure mercies of the promise are your own in Christ. I suppose you do not doubt, but that God who cannot lie has promised. Now, there is as much reason to believe that he will perform, as to believe that he has passed his promise; for, as was hinted above, to promise and perform, to say and to do, are all one thing with him. Indeed, when men promise there is much ground to doubt the performance, because frequently things cast up afterward, which render it impracticable for them to do as they have said. But no such thing can happen unto Him, who perfectly foresees all future events, and who commands things that are not, as if they were. Now, I say, faith sees all this, and thereby raises itself up unto a full assurance, at least there is ground here for a full assurance of faith, and no ground at all for doubting and wavering. And were not our faith pinioned with ignorance and unbelief, it could not miss to believe without staggering upon this ground, as did the faith of Abraham.

3, The veracity and faithfulness of a God in Christ, pawned in the promise, is another ground upon which faith builds, when it draws near with a full assurance. Faithfulness in God, and faith in man, are correlates; and there is such a sibness and relation betwixt these two, that our faith cannot subsist without faithfulness in God. And, on the other hand, a revelation of God's faithfulness would have been needless, if there were not some to believe him. The light would be useless, if there were not an eye to see it; and the eye would be useless, if there were no light. To an unbelieving sinner, the revelation of the divine faithfulness is as unprofitable, as light is to a blind man; and our faith would be like an eye without light, if there were not faithfulness in God. Yea, faithfulness in God is the very parent of faith in man, Faith is at first begot and wrought in the soul by some discovery of the divine faithfulness in the word of grace; and it is maintained and increased in the same way and manner. Whence is it that some do believe, and others not, who equally enjoy the same revealed warrants and grounds of faith? The matter is this, the faithfulness of God in the covenant and promise is revealed by the Spirit to the one, and vailed and hid from the other, "the god of this world blinding the minds of them which believe not." And whence is it, that at one time a believer is "strong in faith, giving glory to God;" and at another time, "staggers through unbelief?" The reason is this, the faithfulness of God at one time is so visible to him, that he sees it to be like a mountain of brass under him: at another time his light is so dark and dim, that he imagines the promise, and the faithfulness of the promiser, to be but like a broken reed, not able to bear his weight. But, O Sirs, what can be ground of assurance, yea of the highest and fullest assurance of faith, if not the veracity of that God, who hath "righteousness for the girdle of his loins, and faithfulness for the girdle of his reins?"

Let us but take a view of the high securities by which the divine faithfulness is engaged, as to the outmaking of his promise, and see if there be not ground for a full assurance of faith. The most jealous and suspicious heart in the world could not desire greater security from the most treacherous person on earth, than a God of truth has granted unto us, for our encouragement to believe.

1st, Then, Let it be considered, that the bare promise, though there were no more, is abundance of security, especially if we consider whose promise it is; it is "God that cannot lie, who promises." A graceless Balaam gives him this testimony, "God is not a man, that he should lie, neither the son of man, that he should repent; hath he said, and shall he not do it? or, hath he spoken, and shall he not make it good?" We will adventure to trust the word of a man like ourselves, especially if he be a man of integrity and honesty, who, we think, will not falsify his word: and shall we have trust and credit to give to a man that may lie and repent, and yet no credit or trust to give to him for whom it is impossible to lie? God has so great a regard to his word of promise, that it is of more worth in his reckoning than heaven and earth, and all the visible creation; yea, "Heaven and earth shall pass away, but one jot or one tittle of what he hath spoken shall never fall to the ground." Yea, I will adventure to say farther, that the divine faithfulness is so much engaged in the promise, that his very being is concerned therein. Man may break his word, and continue to be man still; but God could not be God, if he were not faithful and true, because faithfulness is essential to his very nature and being. Now is not that word a sufficient ground of faith, and of full assurance, as to the performance of which the very being of a God of truth is so much concerned? But this is not all; for,

2dly, Not only is the word of promise passed out of his lips, but it is entered and registrated in the volume of his book. You know, the bare word of an honest man is good, but his written and registrate word or promise is better. When we put a man's bond in the register of human courts, it is in order to our better security, and getting the more speedy diligence thereupon. Now, God has consented to the registration of his word of promise, yea, it is actually enrolled and registrated in the scriptures of truth; and is not this a high engagement of the faithfulness of God? Perhaps you may think, if you had voices, visions, and revelations from heaven immediately, you could believe; but I can assure you, in the name of God, that the Bible, the book of God, which you have among your hands, is a far better, a much more solid ground of faith and trust, than any thing of that kind. The apostle Peter tells us, 2 Pet. 1:17, that he was taken up into mount Tabor, at Christ's transfiguration, and there he heard a voice coming forth from the excellent glory, saying, "This is my beloved Son, in whom I am well pleased." This was a rare privilege, and a notable encouragement to believe: but yet, says he, ver. 19, "We have a more sure word of prophecy: whereunto ye do well that ye take heed," &c. O, Sirs, think on this, and prize and improve your Bibles.

3dly, The faithfulness of God is so much engaged in the promise, that it is a sealed deed. The great and infinite JEHOVAH, in the person of his eternal Son, has sealed the promise, yea sealed it with his blood. Dan. 9:27, we are told concerning the Messiah, that he should "confirm the covenant with many." And how doth he confirm it, but by his death? Hence the blood of Christ is called "the blood of the covenant:" so, Heb. 9:16, 17, "Where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all whilst the testator liveth." Thus, I say, the promise is sealed and confirmed by the blood of the Lamb, the most valuable seal that ever was appended to any deed in the world. And, in token and testimony of its being sealed by a Redeemer's blood, God has appended two other visible seals unto his covenant of promise, viz., baptism and the Lord's supper, which are "seals of the righteousness of faith;" that is, as I take it, seals of that covenant where God promises peace and pardon, grace and glory, on the score of the imputed righteousness of Christ, apprehended by faith. And whenever these sacraments are dispensed to us, according to God's appointment, we have a sealed and confirmed promise and testament put into our hands, for our faith to feed and feast upon.

4thly, The faithfulness of God is so far engaged in the promise, that his oath is interposed: Heb. 6:13–18, there we read of "two immutable things, in which it is impossible for God to lie." His word is immutable, for it is always yea. But that we might have strong consolation, by having a strong ground of faith and confidence, he superadds his immutable oath; he not only speaks, but swears. Now, observe how the apostle speaks of the oath of God, ver. 13, "Because he could swear by no greater, he sware by himself;" q. d. If God could have gone higher in his oath, he would have done it, The form of God's oath is peculiar to himself,—"As I live;" he swears by his life, he swears by his holiness, he swears by his being and Godhead. As true as I am God "I will bless thee," says the Lord to Abraham, ver. 14. But, may a poor soul say, what is that to me? what interest or concern have I in God's oath to Abraham? O yes, says the apostle, this concerns you and me, "who have fled for refuge to lay hold upon the hope set before us," ver. 18, q. d. This concerns every poor soul that has a mind for salvation in the "new and living way consecrated for us." He may say, and should say in himself, As sure as God said and sware to Abraham, so surely hath God said and sworn that I shall be saved in fleeing for refuge to Christ, who is our hope. As if the Lord should say, O sinner, I set my own. Son before thee in the gospel as thy only refuge and sanctuary; I set him forth as a propitiation through faith in his blood; O flee, flee to him for thy life, "Turn ye to your stronghold, ye prisoners of hope;" for as sure as I am God, thou shalt be saved in him: "Israel shall be saved in the Lord with an everlasting salvation." O what a great matter is this, the oath of God! What will we ever believe, or whom will we believe, if we do not believe a God of truth swearing by his life? Do not say you are not concerned with his oath; for as by believing you set to your seal that he is true in what he says and swears, so by your unbelief you call him a liar, and, upon the matter, charge him with perjury, as was already hinted. And for you who have actually fled by faith unto his Son, you shall be as sure of God's blessing through eternity as ever Abraham was when he heard God swearing to him, "Surely, blessing, I will bless the, and multiplying, I will multiply thee."

5thly, The faithfulness of God is yet further engaged to believers in the promise, by giving a pledge or arls of the full performance; and the pledge he gives is of more worth than heaven and earth. O, say you, What is that? I answer, It is the "holy Spirit of promise, which is the earnest of the inheritance," Eph. 1:13, 14. If ever thou felt the holy Spirit breathing on thee, by his saving influences and operations, thou hast the earnest of the inheritance, a pledge that all the promises shall be fully accomplished in God's time. You know, if a man give a pledge, it is a security for the full bargain; and if a man do not fulfil his bargain, he loses his pledge: so here, God will as soon forfeit his Spirit as break his word. And is not this notable security to the believer? Is not this a high engagement of the faithfulness of God?

6thly, The faithfulness of God is yet further engaged in the promise by the concurring declaration of the most famous witnesses that ever bore testimony in any cause, jointly attesting the truth of the promise and veracity of the Promiser, 1 John 5:7, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one." The Eternal Father attests the truth of the promise with a "Thus saith the Lord." The Son attests it, who is the essential and substantial Word; for he is "the truth, the Amen, the faithful and true witness, who speaks in righteousness." The Holy Ghost attests it; for he is "the Spirit of truth, leading into all truth;" he is the holy Spirit of promise, not only because he himself is promised, but because he testifies of the truth of the promise, and faithfulness of the Promiser; and, by his power and efficacy, seals and stamps these upon the soul, whereby he works faith or believing. Now, all these three witnesses are one; not only one in essence, but one in their testimony. And what is the testimony and record of a Trinity? It is this, ver. 11, "That God hath given" (i.e., granted in his covenant of grace and promise) "to us eternal life; and this life is in his Son." And when this record or testimony of a Trinity is not believed, we make God a liar. From the whole, you see what high and deep engagements the divine faithfulness is come under for the outmaking and accomplishment of the promise. O, then, "let us draw near with a true heart, in full assurance of faith; for faithful is he that hath promised acceptance in the beloved."

But now, after all that has been said, some may be ready to object, It is true the good-will, power, and veracity of the Promiser are excellent encouragements to these who have a right to the promise to draw near to God in Christ with full assurance of faith; but that is my strait and difficulty, I doubt and fear, lest I have no claim or title to the promise of welcome into the holiest by the blood of Jesus, by that new and living way. An answer to this leads me to,

4. A fourth ground (taken in connection with the former) upon which faith may build its assurance, in drawing near to God by the new and living way, and that is, the indorsement or direction of the promise of welcome through Christ. To whom, say you, is the promise indorsed? I answer, It is directed to every man to whom the joyful sound of this everlasting gospel reacheth, John 3:16. There you see that the promise of acceptance, and of eternal life through Christ, reaches forth its arms to a lost world: "Whosoever believeth in him shall not perish, but have everlasting life." So here, Whosoever draweth near to the holiest by the blood of Jesus, by the new and living way, through the mediation of the great high priest, shall obtain grace and mercy to help them in time of need. The covenant of grace, and promises thereof, are so framed by Infinite Wisdom, in the external dispensation of the gospel, that they look to every man and woman, and, as it were, invite them to believe, and encourage them to enter into the holiest. He that sits on a throne of grace calls every one within his hearing to come for grace and mercy, assuring them that come to him who will, "he will in no wise cast out." And we that are the heralds and ministers of the great King, whose name is "the Lord, merciful and gracious," have warrant and commission to proclaim, that to you, men, and the sons of men, is the word of this salvation sent: The promise is directed unto you, as a ground of faith, even "to you, and to your seed, and to all that are afar off, even as many as the Lord our God shall call." There is not the least peradventure, but the call or command of believing is to every one, otherwise unbelief could not be their sin. Now, the promise, in the indorsement and direction thereof, must be as extensive as the command: these two are inseparably linked together, both in the external dispensation, and in the inward application of the Spirit; insomuch that whosoever is commanded to believe, has right to the promise as the immediate ground of his faith; and whosoever actually believes, and builds upon this ground, has the promise in his possession. Take away the promise from the command of believing, you separate what God has joined together, and, in effect, command men to build without a foundation. It is true Christ is the object of faith; but it is as true that he can only be the object of faith to us, as he is brought near in the word of faith or promise, Rom. 10:8. And therefore, seeing the promise is to you and me, and every one who hears this gospel, I may warrantably say, with the apostle, Heb. 4:1, "Let us fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it." From which text it is plain that the promise of an everlasting rest, in and through Christ, is left even to these who, like the Israelites may come short of it through unbelief. And how is it left us, but to be applied by faith? Christ, our elder brother, has left his confirmed testament in our hands, to be improven and used in a way of believing, in order to our being actually entitled to, and, in due time, fully possessed of that rest which is the purchase of his death and blood. O, then, let us fear, lest, when the promise is thus left us, we should seem to come short of the possession; for the promise can never be ours in possession, though left us, unless we believe; as is plain from the words immediately following, ver. 2, where it is added, concerning the unbelieving Jews, "The word preached" (viz., the promise of entering into his rest, as is plain from the connection) "did not profit them, not being mixed with faith in them that heard it." A king's proclamation and promise of pardon to a company of rebels cannot profit any of them but such as accept of it. A legacy left by latter-will of a rich and wealthy friend to a certain family, without specifying one individual person of the family, can only profit that person, or those branches of the family who claim right to the legacy upon their friend's testament; but to the rest it is unprofitable, because, through pride, or ignorance, or sloth, they forsake their own mercy. Or, suppose a letter should come indorsed to me, containing a bank-note of 50, 100, or 1000 pounds sterling, or more if you will; the indorsement of the letter to me gives me a right to carry the bill to the bank, and ask payment; but if, through pride and conceit that I am rich, and increased with goods, I will not receive the letter, nor ask payment of the sum, in that case I come short of my own privilege, and it becomes unprofitable to me. I own, that, in every one of these similitudes, there is a dissimilitude; the only use I make of them is, to shew how near Christ and his salvation is brought unto us in the word of faith or promise, that thereby we may be encouraged to draw near by the blood of Jesus, with full assurance of faith, seeing he is faithful that hath promised acceptance in this new and living way. To all that is said I shall only add,

5. Let it encourage us to draw near in full assurance of faith that there is no lawful impediment to hinder our access and success in entering with boldness into the holiest by the blood of Jesus. Every bar and hinderance that stood in our way is mercifully removed by our great high Priest, who is over the house of God. All the impediments that can be pleaded on God's part are, the law, justice, and holiness of God; and all the impediment that can be pleaded on our part is sin. Now, none of these ought to hinder our drawing near in this new and living way, with full assurance of faith.

As for the law, that cannot be a just impediment to hinder our access; for that moment the soul enters by Christ, as the way to the Father, the law gets its end, Christ being "the end of the law for righteousness to every one that believeth." Now, can the law be against its own end, or that which gives it its due? All that the law demands is a perfect and sinless righteousness; give it that, and it has no more to seek. Now, this the law gets that moment that a sinner believes, or draws near by the blood of Jesus. "What the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit," Rom. 8:3, 4. From whence it is plain, that every soul that believes in Christ is that moment vested, by imputation, with the righteousness of the Son of God, whereby "the law is magnified, and made honourable." And therefore, in drawing near by the blood of Jesus, instead of having the law against us, we have the law for us, and on our side; we have a perfect law-righteousness to plead upon.

Again, as for the justice of God, this is ready to scare us, who are guilty sinners, from so much as looking toward the holiest, or the place where God's honour dwells. But this can be no impediment either to our drawing near by the blood of Jesus, with full assurance of faith: Why? That which justice demands, is a complete satisfaction for the injury done to the honour and authority of God, by the breach and violation of the holy and righteous law, which was a transcript of the purity and equity of his nature: now, when a sinner draws near, or enters into the holiest by the blood of Jesus, he gives justice that which it wants also, namely, a ransom of infinite value, even the ransom that God has found, the propitiation that God has set forth in the gospel, to be received by faith. The man, in believing, he, as it were, presents this ransom unto justice for the sin of his soul; and whenever justice sees this ransom of the blood of Jesus in the hand of faith, it assoilzies and acquits the soul from all law-penalties, declaring that "now there is no condemnation to" that man, Rom. 8:1. Let none from henceforth "lay anything to his charge: for it is God that justifieth; who then is he that shall condemn? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession." Thus justice, instead of barring our way to the holiest, becomes our friend, and casts open the door of access to us: for God is just, when he is "the justifier of them that believe in Jesus."

As for the holiness of God, that seems to stand as an insuperable bar in our way of entering into the holiest, by reason of the blot, defilement, and pollution of sin, which renders us utterly loathsome in the sight of the Holy One of Israel. But, glory to God in the highest, this bar is also removed by the blood of Jesus; for, that moment a sinner comes under the covert of this blood, and draws near to God under this covering, he hath his heart thereby "sprinkled from an evil conscience, and this body washed with pure water." That same moment that the righteousness of the second Adam is extended to us for justification, his Spirit enters into us for sanctification, renewing us in the whole man, after the image of God. And the blood of Jesus not only cancels the guilt of sin, which made us obnoxious to the law and justice of God, but it hides and covers the filth of sin from the eyes of immaculate holiness. Yea, holiness is so much the sinner's friend, in drawing near through the blood of Jesus, that this attribute of the divine nature is pawned in the promise of acceptance made to Christ and his seed, Ps. 89:2, 35. On which account I may exhort all true believers, in the words of the psalmist (Ps. 30:4), "Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness." Thus then, I say, all impediments and bars on God's part, that might hinder our access into the holiest, are removed by the blood of Jesus; and, therefore, "let us draw near with a true heart, in full assurance of faith."

As for impediments on our part, they may be more particularly spoken to in the application. I shall only say at the time, that the sum total of them all amounts to this, that we are sinners, and so wretched, miserable, poor, blind, and naked, that we cannot think that ever God will receive or welcome us. But at once to roll away this impediment, let it be considered, that this new and living way of access into the holiest is only calculated for sinners; "Christ calls not the righteous (or innocent), but sinners," to enter by him, as the way to the Father. If you were not sinners, but righteous, as Adam was before the fall, you would not need to enter "by the blood of Jesus." But seeing the way and door to the holiest is just shaped and calculated for the sinner, let not the sinner scare to enter by it into the presence of God; especially when he calls us, who are sinners, to "draw near with a true heart, in full assurance of faith." Faithful is he that hath promised acceptance in the beloved.

CHAPTER VI

Containing the APPLICATION of the preceding Doctrine

I PROCEED now to wind up the whole of this discourse in some practical improvement thereof; which I shall endeavour to manage, as briefly as I can, in the few following inferences.

Inf. 1. From what has been said, we may see that there is a mystery in believing, which the world does not understand, yea, which none can know without "that Spirit which is of God, whereby we know the things that are freely given to us of God." The apostle, 1 Tim. 3:9, speaks of the "mystery of faith." And indeed every thing about it is a mystery. The way of its production, or how it is wrought in the soul, by the power of the eternal Spirit, is a mystery: "Who can tell how the bones are formed in the womb of her that is with child?" far less are we capable to account for the way and manner of the Spirit's operation in forming and creating us in Christ Jesus by faith. Hence is that of Christ to Nicodemus, John 3:8, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whether it goeth: so is every one that is born of the Spirit." How the Spirit of God drops into the heart the incorruptible seed of his own word, and impregnates it there, so as to turn it, though in itself but a dead letter, into a living principle, purifying the heart, debasing self, and carrying the soul directly into Christ for all, is a mystery which we cannot comprehend or account for. And then the object of faith is a great mystery. God, the ultimate object of it, is an awful mystery: "Who can by searching find him out," either in his essence, operations, or manner of his existence, one in three, and three in one? Christ, the more immediate object of faith, is a great mystery, an incarnate Deity; "Without controversy, great is the mystery of godliness: God was manifest in the flesh." The gospel-covenant, by which we believe in Christ, is a "mystery which hath been hid from ages and from generations, but now is made manifest to the saints." And, lastly, the actings of faith upon its objects is a great mystery; how the poor believer on earth can receive Christ in heaven, at the right hand of God: how he applies him as his own Saviour, his own Prophet, Priest, and King, upon the indefinite grant that is made of him in the new covenant, where the man is neither designed by name or surname: how faith makes use of Christ and his fulness with as great freedom as a man makes use of meat and drink that is set before him, on which account it is said to "eat the flesh and drink the blood of the Son of man:" how it puts on the righteousness of Christ, and glories in the obedience of another, as though the man had fulfilled the law in his own person: how it draws forth the fulness of the Godhead, dwelling bodily in Christ, and thus fills the soul with the fulness of God: how it will take a bare word, dropping from God's mouth, and rejoice in it as one that findeth great spoils: how it will take this word, and draw near to him in the new and living way, with full assurance of acceptance. These things are mysteries which flesh and blood cannot reveal; and yet to every true believer it is given, in less or more, to know these mysteries of the kingdom.

Inf. 2. From this doctrine we may see the excellency of the grace of faith. When it takes a view of the "blood of Jesus," of the "new and living way," and of the "High Priest over the house of God," it can draw near to the holiest with full assurance of welcome. And it is not without warrant that faith promises itself welcome from the Lord in its approaches to him through Christ; God has made the same, yea, much greater grant to the grace of faith, as Ahasuerus made unto Esther (chap. 9:12), "What is thy petition? and it shall be granted thee: or what is thy request? and it shall be done." Compare this with John 14:13, 14, "Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it." So Mark 11:24, "What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." As Ahasuerus put a peculiar honour upon Esther, and preferred her above all the maids in his kingdom, so God, the King of kings, stamps a peculiar honour and excellency upon the grace of faith, preferring it above all the other graces: on which account it may say, with Mary (Luke 1:48), "He hath regarded the low estate of his handmaiden." Though God be high, yet hath he a respect unto the lowly: though he be the high and lofty One that inhabiteth eternity, yet he dwells with the humble: he delights to choose and put honour upon the foolish, weak, base, and despised things of this world; yea, he chooses "things which are not, to bring to nought things that are." Faith is the meanest and lowest, the poorest and most beggarly of all the other graces; for all the other graces they give something unto God, whereas faith, like a mere beggar, comes not to give anything, but to get and receive all; and yet God takes this beggar, and sets it among princes, to allude unto that expression, Ps. 113:7, 8. Such honour and preferment does God put upon this grace, that though he has said, "He will not give his glory to another," yet so little jealousy has he of the grace of faith, that he, as it were, sets it upon the throne with himself, ascribing things to it which are proper and peculiar unto himself only: he sets the jewels of his crown upon the head of faith. The salvation of a lost sinner is God's prerogative; he alone is "the God of salvation, to whom belong the issues from death;" and yet we find this attributed unto the grace of faith, "Thy faith hath saved thee (says Christ), go in peace." Justification is peculiar unto God only, "It is God that justifieth," says the apostle; and yet the same apostle ascribes the justification of a sinner unto faith. "A man is justified by faith, without the deeds of the law." God alone is the Lord of life, who kills, and makes alive; and yet life is ascribed unto faith, "The just shall live by his faith." Omnipotency is God's peculiar prerogative, he is the Almighty: and yet there is almightiness attributed unto faith, "All things are possible to him that believeth. If we have faith as a grain of mustard seed," we may "say unto this (and the other) mountain, Be thou removed, and it shall be done." If we read the eleventh chapter of the Hebrews, we shall find things ascribed to faith which nothing but Omnipotency itself could effect, such as the "stopping the mouths of lions, quenching the violence of fire, raising the dead," and the like. Now, would you know why God doth thus attribute works and perfections to faith, which are proper to himself alone? The plain reason is, because faith is such a low, mean, self-denied grace, that it is just the genius and nature of it to exclude self, yea, to exclude itself, to glory in the Lord alone, and to give him the glory due unto his name, saying, "Not unto us, O Lord, not unto us, but unto thy name be the glory." Does faith save us? Yes, it does: but then it turns the glory of salvation over upon the author thereof, saying, "Our God is the God of salvation." Does the just man live by faith? Yes: but then faith steps in with, "It is not I," Gal. 2:20. "I live; ye not I, but Christ liveth in me." Does faith justify? Yea, it doth but then its language is, "Surely in the Lord have I righteousness in him will I be justified, and in him alone will I glory." Can faith do everything? Yea, but it is by leaning on the arm of omnipotency. "I can do all things through Christ which strengtheneth me." Thus, I say, faith arrogates and claims nothing to itself, but gives unto the Lord the glory due unto his name. And so zealous is faith to have God alone exalted, particularly the freedom of his grace in the justification and salvation of a sinner, that, though believing be the highest and greatest act of obedience that a person can yield unto the moral law, yet, that boasting may be for ever excluded, it excludes and shuts out itself from the rank and category of works, or acts of obedience, Rom. 4:5, "To him that worketh not, but believeth in him that justifieth the ungodly, his faith (objectively considered) is counted for righteousness." It is the peculiar excellency of faith, that it sinks its own act, that its blessed object, CHRIST, may be "all in all; it rejoices in Christ Jesus, and triumphs always in him." And though, as I was saying, it be the poorest, lowest, and most beggarly of all the other graces; yet it is a grace that prides itself in the Lord Jesus, and by his blood enters with boldness into the holiest.

Inf. 3, If it be the will of God that we should draw near with full assurance of faith; hence I infer, that unbelief, whether reigning in the wicked, or remaining in the saints, cannot shun to be most displeasing and offensive unto him.

1, I say, reigning unbelief in the wicked is a flat contradiction to the will of God. The man under the power of unbelief, instead of drawing near with the assurance of faith, departs from him, through a distrust and jealousy of his grace, power, and veracity. Solomon tells us, Prov. 6:34, "Jealousy is the rage of a man. If we shall entertain and express a jealousy or distrust of a man's veracity, it is enough to exasperate and engage him against us: why? when we express a jealousy of him, we in effect call him a liar. And if man who is vanity, and the son of man who is a lie, reckon it such an indignity to have their veracity or kindness called in question; how much more is it an indignity done to him, for whom it is impossible to lie? O Sirs! unbelief offers the most signal affront to a God of truth, that is possible for a creature to do. God, as you were hearing, to encourage our faith and confidence toward him, has given all the securities which he could possibly grant; yea, the most jealous heart in the world could not ask better security from the most treacherous person on earth, than God has granted in his word: for though his bare word of promise be enough to command faith from all mankind, yet, beside his word, he has given his writ; beside his writ, he has given his sacred oath; beside his oath, he has given a surety; beside a surety, he has appended solemn seals, and ratified all by the joint testimony of the three that bear record in heaven, Father, Word, and Spirit. Now, after all these securities, to entertain a jealousy of him, as if he were not faithful to his promise of welcome and acceptance in the beloved, what else is this but to make him a liar? Faithfulness and truth are the girdle of his loins and reins; but unbelief does its utmost to strip him of his girdle, charging him with treachery and unfaithfulness. You would reckon it an imputation of a very high and horrid nature, for any man to charge you with blasphemy against God; and yet I will be bold to say, every unbeliever is a blasphemer of God. Why, can there be greater blasphemy under heaven, than to make God a liar? It is indeed most certain, that God will be found true, and every man a liar: but yet the unbeliever does his uttermost to make him a liar, by refusing credit to his word. And, after all, is it any wonder though a holy and jealous God be so enraged against the sin of unbelief, as to declare, that "he who believeth not, is condemned already, and the wrath of God abideth on him?" Believe it, Sirs, if you continue to blaspheme God by your unbelief here, you shall have time to blaspheme him in hell with devils and damned spirits, through the endless ages of eternity; John 8:24, "If ye believe not that I am he, ye shall die in your sins." John 15:22, "If I had not come, and spoken unto them, they had not had sin: but now they have no cloak for their sin."

2, This doctrine not only condemns the reigning unbelief of the greatest part of the hearers of the gospel, but also the remaining unbelief of believers themselves. God knows how many unbelieving believers there are among us. There are very few believers, but are guilty of ten, if not twenty acts of unbelief, for one act of faith. O that I could shame even believers out of their unbelief! I shall only say that your unbelief is much more unaccountable and inexcusable than the unbeleif of other men; why? God has not only given you a ground of faith, as he has given others, but he has given you the grace of faith; and not to believe in that case, is a crime of a most black and aggravated nature. If a child who is sprung out of his parent's bowels, and who is the object of his most endeared affection, should call his father that begat him a liar, would not this give a more sensible wound to the parent's heart, than if he had been so treated by any other person? This is the very case with you, believers; God has taken you into his family, given you the name of sons and daughters, and he says to you in effect, as, Jer. 3:4, "Wilt thou not from henceforth cry unto me, My Father?" Wilt thou not from henceforth draw near to me as a Father, and as your Father in Christ with full assurance of faith? And yet, after all, to call him a liar by your unbelief, and to say, that his promise fails for evermore, or that he has forgotten to be gracious; O what a deep wound may you think doth this give unto the heart of your heavenly Father! The provocations of sons and daughters, particulary this provocation of unbelief, touches him in the tenderest part.

You may readily ask, Wherein doth the unbelief of believers discover itself? I answer,

1st, It discovers itself in their frequent pleading the cause of unbelief, and that under the specious pretext of humility. O, will the man say, it would be too great a thing for the like of me to venture into the holiest; it would be presumption in me to draw near with full assurance of faith, asking peace and pardon, grace and glory; I dare not meddle with the gift of God, or take hold of his covenant; my fingers are too foul to touch such holy things. Here, indeed, is a fair mask and shew of humility. But, Sirs, It is nothing else than the devil of unbelief wrapped up in Samuel's mantle; it is a pleading the cause of unbelief, and a refusing to obey the express command of God, under a pretence that you are not fit enough for believing, that you want this and that and the other qualification: and what is this but a tang of the old Adam, a tincture of the covenant of works? Whatever carnal reason may imagine, true faith, though it be the boldest, yet it is the most humble and self-emptying thing in the world; and the more of the boldness and assurance of faith, always the more humility. And the reason of this is plain, because faith in its dealings with God, despises so much as to cast an eye upon any grace or qualification in the soul itself, excepting it be its emptiness, misery, poverty, &c. and builds its whole confidence upon a ground without itself, namely, the noble qualifications of the great High Priest over the house of God.

2dly, The unbelief of believers discovers itself in a faint, languid, and timorous way of believing, as if the ground they stand upon were not able to bear them. Much like a man walking upon weak ice, though he ventures his weight upon it, yet every moment he is afraid lest the ice break underneath him, and leave him in the deep. Just so is it with many believers, they venture upon Christ, upon his righteousness, and upon the faithfulness of God pawned in the promise, with a kind of erphing, as though they would fall underneath them, and leave them to perish for ever. And what else is this but unbelief, or a secret distrusting of the sufficiency of God's faithfulness, or of Christ's righteousness, to bear up the soul in its eternal concerns!

3dly, The unbelief of believers appears in their being too much addicted to a way of living by sense. Sense, unless it have the stock in its own hand, it does not reckon the promise of God worth a farthing; but faith, it rejoices in the promise as its subsistence even when sense is out of doors. The believer who lives by sense, he will not believe the promise, or credit the veracity of the Promiser, unless he be hired and bribed with sensible consolations and manifestations; much like Thomas, John 20:25, "Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." It is with many believers, as it is with some unskilful swimmers, they will venture into the deep waters if you will undertake to bear their heads above, but not otherwise: but this is not true swimming; true swimming is for a man to venture the weight of his body into the water, and by the strength of the water, and the waving of his hands and limbs, to bear himself up from sinking. So true believing is not for a man to trust God and his promise only when he is borne up with sensible consolations; but for a man to rest, stay, and bear up his soul upon the bare promise of God, even when these props are withdrawn: it is to "trust in the name of the Lord, and to stay ourselves upon him as our God, when we walk in darkness, and see no light."

Inf. 4. This doctrine serves to discover what is the strength or stature of our faith; for the expression of the apostle in the text, as was already hinted, plainly imports that there are believers of different sizes in God's family. Now, in enlarging this inference, there are two or three practical cases which I shall endeavour briefly to resolve.

1. What are the usual symptoms of a strong faith?

2. What are the usual attendants of a weak faith?

3. How may the reality of faith be known, though it were in the lowest or weakest degree?

Quest. 1. What are the signs or evidences of a strong faith?

Ans. 1. The more that the legality of the heart is overcome, the stronger is a man's faith. Every man is naturally married to the law as a covenant; and while there is any thing of nature in the believer, he will find a strong bias in his heart turning him into the works of the law, as a ground of acceptance before God. And, O, how easily and insensibly do our spirits glide into this old covenant-channel, imagining that God accepts of us the better on the score of our inherent holiness, or external acts of obedience! Now, I say, the more that this bias of the heart is conquered, the stronger is our faith. A vigorous and lively faith, it overlooks all graces, duties, attainments, and experiences, as grounds of acceptance; and founds its confidence allenarly upon the blood of Jesus, the merit and mediation of the great High Priest over the house of God, by virtue of the covenant of grace, and free promise of acceptance in him. The strong believer casts out the bond-woman and her seed of legal works and doings, owning himself only a son of the free-woman, an heir of the promise of grace and glory, through Christ and his imputed righteousness. Upon this rock he drops his anchor, upon this foundation he builds his hope, disclaiming his goodness as a thing that extendeth not to the Lord, accounting his own righteousness, whether legal or evangelical, before or after conversion, as "loss and dung, that he may be found in Christ, having the righteousness which is through the faith of Christ." He will not take so much as a stone or little pinning of the works of the law, to help up the new fabric of grace; no, it shall be all grace from top to bottom, and through every part of it, and grace reigning through imputed righteousness alone: Eph. 2:8, 9, "By grace are ye saved, through faith, and that not of yourselves: it is the gift of God: not of works, lest any man should boast."

2. Strong faith will build its confidence, as to great matters, upon a naked word coming from the mouth of Christ, even though sense and reason, yea, the ordinary course of providence, be against it. This we see exemplified in the case of Abraham, formerly mentioned, Rom. 4. Though every thing seemed to make against him, yet "he staggered not at the promise through unbelief, but was strong in faith, giving glory to God." Yea, strong faith will catch at the least hint of encouragement from the Lord, and build its assurance thereupon as to the desired event: Mat. 8:5 to 13, the centurion comes to Christ on behalf of his servant, who was stricken with a palsy, and grievously tormented, Christ answers, ver. 7, "I will come and heal him." Well, the man's faith fixes upon this simple word of promise, and is so much assured of the good-will, power, and faithfulness of the Promiser, that he makes no more doubt of his servant's recovery, than if it were already done, being persuaded that diseases and distempers were as much at Christ's back, and much more, than his soldiers or servants were at his; and that Christ's word of command could as effectually heal at a distance as though he were present: whereupon, ver. 10, we are told that Jesus marvelled, saying, "I have not found so great faith, no not in Israel."

3. Strong faith is ordinarily attended with a firm and fixed resolution to hang on the Lord till it get the errand it comes for: and no supposable discouragements shall make it quit its gripe. Jacob was a strong believer, and, by the strength of his faith, "he had power with God; yea, he had power over the angel, and prevailed." We read, Gen. 32, after a long night's wrestling, the Lord says to him, "Let me go, for the day breaketh:" Jacob answers, "I will not let thee go, except thou bless me." This, one would think, looked like rudeness and ill manners in Jacob to speak so to God: no, it was not rudeness, but only the resolution of his faith. Lord, might Jacob say, if thou ask my leave to go, I can by no means yield to it; let the day break and pass on, let night come, and the next day break again, lame Jacob and the living God shall never part till I get the blessing: and his resolute faith like a prince prevailed. O let all the true seed of Jacob follow his example, and they shall be fed with the heritage of Jacob their father. The like instance we see in the Syrophenician woman, Matt. 15:22–28. Her faith breaks through all discouragements, yea, improves seeming discouragements as arguments to fortify her suit; whereupon Christ at length answers, "O woman, great is thy faith." Strong faith will rather die upon the spot than quit its gripe: "Though he slay me (says Job), yet will I trust in him."

4. Strong faith, though it may be troubled at the hiding of the Lord's countenance, yet it will not be cast down at every cloud, as though the Lord had forgotten to be gracious: no, it presently casts its eyes on the covenant, and reads love in God's words when it cannot see them in its looks; saying with the Church, in Mic. 7:8, 9, "Though I sit in darkness, the Lord will be a light unto me: he will bring me forth to the light, and I shall behold his righteousness." Why? He has said, and his word is sure, that "his goings forth are prepared (or secured) as the outgoings of the morning-light," Hos. 6:3; and therefore I no more doubt of the Lord's return than I doubt of the return of the sun in the morning when he sets out of sight in the evening. However dark the night may be, yet the day will break, and the shadows will fly away: "Weeping may endure for a night, but joy cometh in the morning." And as strong faith keeps up the heart from sinking under the clouds of desertion, temptation, and inward trouble, so it keeps the spirit of a man in an equal poise under all the vicissitudes of time, so that "he shall not be afraid of evil tidings, his heart being fixed, trusting in the Lord." "Although the fig-tree should not blossom," &c., "yet will he rejoice in the Lord, and be glad in the God of his salvation," Hab. 3:17, 18. Heroic faith hath the moon of this world under its feet; it tramples upon all the changes of time, saying, with the apostle, "I have learned in whatsoever state I am, therewith to be content," &c. However matters may be situate in the conduct of providence, yet a lively faith can see that there are no changes in God's covenant, no change of his love or purpose of grace.

5. The more fruitful a person is in the exercise of other graces, the stronger is his faith. You know the plenty and bigness of the fruit of a tree flows from the abundance of sap and strength in the root: so here, faith is the radical grace, the root upon which the other graces grow; and, therefore, the more that a person abounds in love, hope, repentance, meekness, humility, and other graces, the more vigorous is his faith: for as the tree strikes its roots into the ground, and from thence draws and sends a digested nourishment through the several branches, whereby they are made to blossom and bring forth; so faith unites the soul to Christ through the word of grace, and fetches out sap and strength from that true olive, whereby the soul is made to "revive as the corn, to grow as the vine, and the scent and savour thereof to be as the wine of Lebanon."

The second question was, What are the usual attendants of a weak faith? An answer to this question may easily be deduced from what has been already suggested in answer to the former; a weak faith having the opposite symptoms of a strong. However, beside what may be gathered this way, I shall suggest the two particulars following.

1. Frequent doubting, staggering, and wavering of the heart, is a concomitant of weak faith. You know, there is a great deal of smoke goes up from the fire while it is weak, not thoroughly broken up; so the more of the smoke of unbelieving doubts, fears, and jealousies, there is the less faith. Hence doubting and believing are opposed,—"Wherefore didst thou doubt, O thou of little faith?" A staggering at the promise through unbelief is opposed to the strength of faith, Rom. 4:20. The word is borrowed from a man walking, whose feet through weakness hit one another, which makes him alter his pace, one step is quick, and another slow: so here, the way of weak faith is not equal. Perhaps, under a sensible enjoyment, he is this hour triumphing in his high places; but anon the enjoyment is withdrawn, and he alters his pace, and staggers through unbelief, saying, "His promise fails for evermore; he hath forgotten to be gracious."

2, The more hasty and impatient the soul is under delays, the weaker is its faith. This I gather from Is. 28:16, "He that believeth shall not make haste." Weak faith is so hasty, that it will allow of no time to intervene betwixt the petition and its answer, betwixt the promise and its accomplishment: if the answer do not come presently, the man is ready to conclude, "The Lord doth not hear, neither doth the God of Jacob regard." But now, strong faith makes the soul to wait God's time and leisure, saying, "I will direct my prayer unto thee, and will look up. I will look unto the Lord: I will wait for the God of my salvation: my God will hear me."

The third question was this, How may the truth and reality of faith be known, though it be in the weakest and lowest degree? I answer,

1. True faith, even in the weakest measure, will look on sin as an enemy, though it perhaps dare not lay claim to Christ as a friend. True faith is said to "purify the heart," Acts 15:9. It is a living principle in the soul, which is always opposing the motions of indwelling corruption. Although indeed, sometimes, through the prevalency of sin, it cannot be discerned more than the living spring at the bottom of the well, when the waters are muddied; yet, like the living spring, it is always working out the mud and filth, till the waters be perfectly clear. Perhaps the soul is so far from perceiving any real grace, any actual interest in Christ, that it can see nothing but atheism, enmity, unbelief, ignorance, pride, and such vermin of hell, crawling in every corner; and yet at the same time the living principle of faith at the bottom of the heart will be working and wrestling against these, sometimes by groans, "Wretched man that I am, who shall deliver me?" sometimes by complaints, "Iniquities prevail against me;" sometimes by looks to heaven for relief, "I know not what to do, but mine eyes are upon thee;" sometimes by cries to heaven, "I am oppressed, undertake for me;" sometimes by breathing desires after more holiness, "Create in me a clean heart; Let my heart be sound in thy statutes; O that my ways were directed to keep thy statutes!" By such things as these, the truth and reality of faith may be discovered, even in its weakest measure and degree.

2. True faith, though never so weak, will have a high estimate and valuation of Christ, and the habitual bent and bias of the soul will be toward him, 1. Pet. 2:7, "Unto you which believe, he is precious." Is. 26:8, "The desire of our soul is to thy name, and to the remembrance of thee." Weak faith perhaps dare not go the length of saying, with the spouse, "My beloved is mine, and I am his;" yet it will be often saying, "O that he were mine! O that thou wert as my brother that sucked the breasts of my mother!" and if it could get out its breath it would even cry, "Abba, Father; My Lord, and my God;" but it is, as it were, suppressed and smothered, when it would say so, with prevailing unbelief. Where true faith is, there is a void, emptiness, and restlessness of the soul, like the fish out of its element, or a bone out of joint, till some view of Christ come, and then indeed it returns unto its rest. I remember, after the creation of Adam, God caused all the creatures to pass before him; but among them all there was not found an helpmate for him; there was something disagreeable and unsatisfying in all the inferior creatures, so that though he had them all at his command, yet still man was in a solitary condition, Gen. 2:20. But so soon as ever the woman was presented to him, he says, ver. 23, "This is now bone of my bone, and flesh of my flesh;" this indeed is a helpmate for me. Just so is it with the soul in whom there is a principle of true faith: present riches, profits, pleasures, and all worldly contentments to him, he still finds something unsuitable and unsavoury in them all; but let Christ be revealed to him, immediately he cries out, O this is a helpmate for me indeed! Is. 11:10, "To him shall the Gentiles seek, for his rest is glorious." Psal. 73:25, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee."

3. True faith, though in the lowest degree, will not rest there, but breathes after higher degrees of faith. Set the highest degree of faith before a weak believer, tell him of the faith of Abraham, how he believed without staggering; the man will indeed be humbled under a sense of his shortcomings, and lament his own unbelief; yet, at the same time, he will find a breathing, and eager desire in his soul to win such a length of believing. Thus, like Paul, he "forgets those things which are behind, and reacheth forth unto those things which are before," &c. When the weak believer hears of the full assurance of faith, his language is, "Lord, help my unbelief; Lord, increase my faith." I might tell you of many other evidences of faith in its truth and reality, though weak, as, that it works by love; it empties the soul, and humbles it; though the man cannot see himself great in God's eyes, yet he sees himself nothing in his own eyes; as he values Christ highly, so he values himself less than the least of all God's mercies. But I do not insist.

Inf. 5. Is it the will of God that we should draw near to him in Christ, with full assurance of faith? then let us study to do the will of God in this matter. Seeing the door of the holiest is open, the "way consecrated for us," and the "High Priest entered within the vail; let us draw near with a true heart, in full assurance of faith." I exhort you not only to believe, but to be strong in the faith. Study to have a faith proportioned, in some measure, to the grounds of faith already mentioned.

But here a question will readily be moved, Is it the duty of all the hearers of the gospel, at first to believe after this manner, or to draw near with a full assurance of faith? For answer,

1, I grant, that the first approaches of a sinner to God in Christ by faith, are for the most part weak and feeble, attended with much fear and trembling, through the prevalency and strength of unbelief, a sense of utter unworthiness, and awful impressions of the glorious majesty of God; all of which readily makes him, with the publican, to "stand afar off, smiting on his breast, crying, God be merciful to me a sinner." But yet,

2, I affirm, that there is a sufficient ground laid, in the gospel revelation and promise, for a sinner, even in his first approach to God in Christ, to come with full assurance of faith. This will evidently appear, if we consider that, by the glorious gospel, a wide door of access is cast open unto all without exception; all grounds of unbelief and distrust are removed, every bar and impediment which might make them to halt and hesitate is rolled away. This is given in commission to ministers, to "prepare the way of the people, to cast up, cast up the highway, to gather out the stones, and lift up a standard for the people," Is. 62:10. When we call sinners to believe, we do not call them to come with a weak faith, or with a doubting, disputing faith; but we invite and call them to come with assurance of acceptance and welcome, grounded upon his infallible word of promise, "Him that cometh to me, I will in no wise cast out."

3, I find the Lord directing sinners, even in their first approaches, to draw near to him in Christ, with full assurance of faith (Jer. 3:19), "But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations?" Here is a very puzzling question, such as none can answer but God himself. Well, but what is the answer which the Lord puts in the sinner's mouth? "Thou shalt call me, My Father, and shalt not turn away from me." The first breath of the spirit of adoption is, "Abba, Father," Rom. 8:15, a word of faith or confidence. Christ puts words of assurance in our mouths, teaching us, when we pray, to say, "Our Father which art in heaven." And every one apart is to say, "My Father which art in heaven," &c. Agreeable unto which is the direction given, Jam. 1:6. We are told, ver. 5, that "if any man (be he a saint or a sinner) lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." Well, here is noble encouragement to all; but they who would speed well are ordered to come in the full assurance of faith, ver. 6, "But let him ask in faith, nothing wavering," &c.

4, I find sinners, in their first approaches, sometimes practising this direction, and coming with words of assurance (Jer. 3:22), says the Lord, "Return, ye backsliding children, and I will heal your backslidings." And what is the first echo of faith unto this call? "Behold, we come unto thee, for thou art the Lord our God." So Zech. 13:9, "I will say, It is my people," there is the word of grace, and ground of faith; and the language of faith, correspondent thereunto, immediately follows, "They shall say, The Lord is my God." Is. 45:24, "Surely shall one say, In the Lord have I righteousness and strength." Besides all this, none, I think, can doubt but it is the sinner's duty at first, in obedience to the first commandment, to know and acknowledge the Lord as God, and as our God; and how this can be done but by believing, I cannot tell.

Well, then, seeing there is such a door of faith opened to sinners in the gospel, let sinners enter in with boldness, and be saved. John 10:9, "I am the door (says Christ): by me if any man enter in, he shall be saved, and shall go in and out, and find pasture."

Object. 1. May the sinner say, How shall I adventure to draw near with assurance of acceptance? I have such a burden of sin and guilt lying upon me, and it has such a prevalency and ascendant over me, that my confidence is quite marred: for my part, I may well say with David (Ps. 40:12), "Innumerable evils have compassed me about, mine iniquities have taken hold upon me, so that I am not able to look up: they are more than the hairs of mine head, therefore my heart faileth me." To this I answer, (1), By way of concession, that it is indeed impossible for a person living in the love and practice of sin, to draw near to God with the confidence of faith; for, in the very act of drawing near, the heart is purified by faith, in the blood of Jesus; or, as it is expressed in the latter clause of the text, he hath his "heart sprinkled from an evil conscience, and his body washed with pure water." In believing, we "cease to do evil, and learn to do well." Faith, apprehending the mercy of God in Christ, turns the soul from sin unto God. So that it is as impossible for a person to draw near to God with the confidence of faith, while he lives in the love and practice of sin, as it is for a person to come to you, and go from you, at the same instant of time. While the heart is in league with sin, it is departing from the Lord: how then in this case can the sinner draw near to God? far less can he draw near with assurance of acceptance. There is a great difference betwixt iniquity prevailing in the heart, and iniquity regarded in the heart. In the last case, a person cannot draw near with acceptance. Ps. 66:18, "If I regard iniquity in my heart: the Lord will not hear me." Q. d. If I love it, or give it kindly harbour in my heart, God will not accept of me or my prayers; because in that case he could not draw near with a true heart, which is an inseparable concomitant of the assurance of faith. But in the former case, viz. of prevailing iniquity, it is not only possible, but actually precedented, for a person to draw near with the full assurance of faith, as we see in the instance of David (Ps. 65:3), "Iniquities (says he) prevail against me." But what follows? "As for our transgressions, thou shalt purge them away." Now, this being the case pointed at in the objection, it ought to be no prejudice or hindrance to your drawing near unto the holiest by the blood of Jesus, with full assurance of faith, seeing he is faithful who hath promised acceptance in the beloved. (2), Whereas, O sinner, thou complainest of a burden of sin and guilt lying upon thee, which mars thy confidence; I only ask, For whom, thinkest thou, was the way to the holiest opened by the blood of Jesus? was it for the righteous, or for guilty sinners? An innocent or holy person needs no such way of access: it is only calculated and shapen for the guilty criminal and transgressor, such as thou art; and though "thy sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool," that moment thou enterest in by the blood of Jesus: and, therefore, "let us draw near with a true heart, in full assurance of faith." Whither can a guilty sinner go, but to the Lord, pardoning iniquity, transgression, and sin? Whither can a polluted sinner go, save to the fountain opened for sin and for uncleanness? (3), The boldness and assurance of faith is not only consistent, but is always accompanied with a soul abasing sense of utter unworthiness, because of the guilt, and filth, and power of sin. And the reason of this is plain, because, in believing, the man, through an uptaking of sin and guilt, is carried out of himself to seek his standing and the ground of his confidence in another, even in Christ, and the mercy of God in him. So David, Ps. 130:3, 4, "If thou Lord, shouldst mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayst be feared," &c. And therefore, let a sense of sin, in its guilt and prevalency, carry thee out of thyself, to draw near, by the blood of Jesus, with full assurance of faith. It was a preposterous way of reasoning in Peter, to say, "Lord, depart from me, for I am sinful man." He should rather have said, Lord, come to me, for I am a sinful man; for where can a sinner be better than with the Saviour of sinners?

Object. 2. You call us to draw near with the assurance of faith: but, alas! how can I do this, seeing I am in the dark about my interest in Christ? If I knew that I had peace with God, my sin pardoned, my person accepted, and that I were in a state of grace and favour, in that case I could draw near with confidence indeed. But the case is quite otherwise: clouds and darkness are round about me; I doubt if ever God dealt with my heart effectually by his grace: How, then, can I draw near with the confidence of faith? Answ. If you never draw near to God with the assurance of faith, till you come to a sensible assurance of your interest in Christ, and of your being in a state of grace, you will never draw near to him in your life: and the reason of this is, because a sensible assurance of an interest in Christ is the fruit and effect of the soul's drawing near by faith, and the effect can never go before its cause. The way to come at that assurance of a state of grace, is to draw near with the assurance of faith, grounded, not upon any gracious work within you, but upon the gracious promise of God in his word, and the mediation of the great High Priest over the house of God: Heb. 4:14, 16, "Seeing we have a great High Priest that is passed into the heavens, Jesus, the Son of God, let us therefore come boldly unto the throne of grace," &c. Faith (as I said just now) still seeks a ground of confidence, not in grace received, or anything within the man, but only in Christ, and the gracious promise of acceptance through him; and, therefore, the best way in the world to win above all these doubts, fears, and perplexities anent your gracious state, is, by a direct act of faith, to go in to God by the new and living way, assuring and persuading your own souls, that a God of grace and love "hates putting away," Is. 50:10. He that "walketh in darkness, and hath no light," what course is he to take? "Let him trust in the name of the Lord, and stay himself upon his God:" where, by the name of the Lord, we are to understand the grace and mercy, power and faithfulness of God, pawned in the promises of the covenant. Here we are to cast anchor; upon these we are to build the confidence and assurance of faith, when we have nothing to look or trust to. Faith, both in its first act, and in its after-actings, fastens upon this name of the Lord; when at first it fetches the soul out of the darkness of a natural state, and when afterwards, by its renewed actings, it brings the soul from under the dark and black clouds of desertion, temptation, and despondency, it still trusts in the name of God, as it is set in Christ, and set forth in the covenant, particularly in the absolute promises thereof. And therefore, though, indeed, in the duty of self-examination, we are to look inward for the marks and evidences of grace, in order to our arriving at an assurance of sense; yet, in the duty of believing, and in order to our coming at the assurance of faith, we must look wholly outward to the promise, and the name of God pledged therein. Thus did Abraham, the father of the faithful, Rom. 4:20, 21; and so must we, if we would be the true seed of Abraham.

Object. 3. You call sinners to believe, and to believe with an assured faith. But to what purpose is all this? may one say: faith is "the gift of God," the work of his Spirit; I have no power to believe, till God work in me, and therefore all this labour, in persuading us to believe, might be spared. I answer, Your own inability to believe, by any strength or power of yours, is so far from being an argument against, that it is one of the strongest arguments why you should believe; for when we call you to believe, we do not call you to work or do any thing by your own power, but, because you have no power, to trust in the doings and strength of another, who, as he has wrought all your works for you, so he engages himself by promise to work all your works in you; and particularly, being "the Author and Finisher of faith," is ready and willing to "fulfil in you all the good pleasure of his goodness, and the work of faith with power." Every creature answers its name, and will God be wanting to answer his? No, surely; the name that he takes to himself is declarative of his nature, and, therefore, since he has taken this name to himself, of being the Author of Faith, and the Finisher thereof, we may, with the greatest assurance of faith, "trust in this name of the Lord," that he will both begin the good work, and carry it on to the day of the Lord Jesus. And this very committing of the work of faith unto him, from a sense of your own inability, is that believing which we urge and call you to. Faith is a grace which just springs out of the ruin of all self-sufficiency and excellency; finding neither righteousness nor strength within, it looks abroad and cries, "Surely in the Lord have I righteousness and strength."

Unbelief and carnal reason are ready to argue, Because God by his Spirit must do all, therefore we will sit still and do nothing But the Spirit of God, whose reasonings I am sure are infinitely better, argues after a quite different manner, Phil. 2:12, 13, "Work out the work of your salvation with fear and trembling; for it is God which worketh in you, both to will and to do of his good pleasure." O what glorious encouragement is here for a poor impotent sinner to essay and mint at believing! Here is the arm of Omnipotency reaching forth itself for thy help and through-bearing in the work he calls thee to. Up, therefore, and be doing, for "thy God commands thy strength;" and therefore let him be "the glory of thy strength."

But, say you, seeing we cannot work the work of faith, why does he yet command it? Is it not a hardship to require of us what we have no ability to do? Ans. Why do you send your little children to school, with the A, B, C in their hand, before they can read one letter? You do not think it a hardship to put the book in their hand, and bid them read, though they know not a letter, because you offer to teach them yourself, or by another in your place. So here, we are commanded to "work the work of God," which is to "believe on him whom he hath sent;" which yet is no hardship, notwithstanding of utter inability for it in ourselves; because, at the same time that he commands believing, he tells us, for our encouragement, that he himself is the Author of faith, and is ready to work in us both to will and to do. If a master should command a servant to poise or lift a burden which he is not able to move, or to work a turn which he has no skill to manage, it might indeed discourage the servant from attempting it, if he were required to do it by his own strength or skill; but when the master tells him, I will assist, I will direct, I will do all, only put to thy hand, what servant would refuse or decline the service in this case? or if he should, do you not think he would deserve to be beaten with many stripes? The application is obvious: it is God's ordinary way to come and join with the poor soul, and enable it to believe, while, in obedience to his command, it is minting to believe in Christ. Like a kind master of a school, when the child, in obedience to him, takes the pen in his hand, and scribbles the best way he can, the master takes his hand in his, and leads and learns him to write; so, when we take, as it were, the pen in our hand, and offer to write at his command, he takes our hand in his, directing, strengthening, and enabling us to believe; so that, if there be but a willing mind to this work, it is accepted; where he gives to will, he will also give to do, of his good pleasure: these two are inseparably connected in the order of God's covenant.

But you may still object, All the endeavours of a natural man are still but natural and sinful actions; and will ever God concur by his almighty power with the acts or endeavours of nature. Ans. Although God be not obliged to concur with the endeavours of nature, yet such is his grace, love, and goodwill towards man upon earth, such is the strength of his desire after our salvation, such pleasure has he in a sinner's believing, such a regard has he to what he himself has commanded, that we find him many times actually concurring with the poor helpless sinner, in his impotent mints at obedience to what he calls for. It was no gracious principle that moved Naaman the Syrian to go wash in the waters of Jordan; yet, because he did what was commanded, God was pleased to concur with the means of his own appointment, and cured his leprous body, and, for aught I know, his soul also. Let us believe as we can, in obedience to God's command, and in a dependence upon his almighty power, and while we are doing so, although the act be at the beginning but natural, yet, in the very acting, promised and purchased grace strikes in, and turns it into a supernatural act of believing. As when Christ was about to work that famous miracle at Cana in Galilee, he does not first turn the water into wine, but he first bids them pour out the water, and, in pouring of it out, the water was changed into wine; so, the loaves were multiplied while the disciples, in obedience to the command of Christ, were dividing them among the multitude. Just so here, while the poor soul, in a subordination to the divine power, and in obedience to the divine command, is attempting to believe, a God of grace changes the attempt into a true genuine faith; so that the soul, through the mighty power of God, ere ever it is aware, is brought really to believe, and that in a way it knows not how; for "the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit."

Thus, I say, in the very acting of faith we are enabled to act it; when we take the pen in our hand, God takes us by the hand, and writes for us, leading us in the "way we know not." It is with us in believing many times, as in praying. The man goes to prayer with his heart as cold as the ice, and as hard as the nether millstone; he cannot open a mouth before the Lord: his tongue is tacked, his heart is locked up; but yet, while the poor soul is minting to pour out its heart into God's bosom, the Spirit of the Lord falls on him, even the Spirit of grace and supplication, whereby his bonds are loosed, and his soul made like the chariots of Amminadib. So, while the poor soul is minting at believing, the Spirit of faith comes and concurs with it, exerting that exceeding great and mighty power which raised Christ from the dead, whereby he comes to be "filled with joy and peace in believing."

Perhaps you may say, You urge us much to essay believing: but pray give us your best advice how to manage in this matter. O that the Spirit of God may concur! There are these two or three things I offer, by way of advice, to you who are in good earnest; and O! what man is there, that has a soul to be saved, and who looks forward to a vast eternity of well or woe, that should not be in good earnest as to this matter!

1. My first advice, then, is this, Study to have your hearts well stored with all these considerations which are fit fuel and matter whereby faith is ingenerated, or begotten, in the hearts of sinners. Although the act of saving faith be the effect of the divine power and grace; yet it is in the power of nature, by a common concourse, to stock and store the mind with those things which are the seed of faith. The husbandman, though he cannot make one grain of corn to grow, yet he can plough and sow his ground, and when he has done his part, he leaves the seed under the clod, and looks up to heaven for the waterings of the earlier and latter rains; and accordingly, God for ordinary crowns his endeavours with success, making the heavens to hear the earth, and the earth to hear the corn, whereby it brings forth ten, twenty, or an hundred fold. So here, let us do what is incumbent on us, and what we have power in an ordinary way to do; let us sow the seeds, I mean, let us store our minds with the pure and precious truths of God, and acquaint ourselves with those things which are to be believed, as they are laid before us in the holy oracles of the scriptures of truth; and having thus laid in the seed into the ground or soil of our hearts, let as look heavenward, and wait for a shower of the Spirit's influences, according to that word of grace or promise, Is. 44:3, "I will pour water upon him that is thirsty, and floods upon the dry ground." You know, they that offered sacrifices of old, though they could not make fire come down from heaven to consume their sacrifices, yet they could fetch the bullock out of the stall, or the lamb out of the fold; they could bring it to the altar, and bind it with cords to the horns of the altar; they could gather their sticks, and lay in proper fuel; and having done their part, they looked up to heaven for the celestial fire to set all on a flame together. In like manner, I say, do what is incumbent on you; gather your sticks, lay in the proper fuel of faith, store your minds with the materials of believing, which you are daily reading or hearing in the word. Study to impress your souls with the doctrines of your lost estate in the first Adam, and the way of your salvation by grace, in and through the second Adam, Jesus Christ. Think upon the near approach that the high and lofty One has made to us in the person of his eternal Son, by his manifestation in our nature, when he passed by the nature of angels. O think on the excellency of his person, as he is Immanuel, God-man, God with us, God on our side, to bruise the head of the old serpent, who had spoiled and ruined us. Think upon his suretyship and substitution in our room; how he was "made sin for us, that we might be made the righteousness of God in him;" how he was "made a curse for us, that we might be redeemed from the curse;" how he was "delivered for our offences, and raised again for our justification." Think upon the fulness of grace and truth, of merit and spirit, that is in him; and how all that fulness of grace that is laid up in him, is laid out to us in a covenant of grace and promise, and that promise or covenant left to us, and put in our hands, and we required to take hold of it, to make use of it in a way of believing. These are some of the materials of faith; faith comes by hearing of these things, and by thinking and meditating upon them: "By these things do men live; and in all these things is the life of our spirits," Is. 38:16. And therefore revolve them in your minds, roll them like a sweet morsel under your tongues, think and think again upon them, and, in thinking, present them to your understanding, as things wherein your eternal state is concerned. You have as good ground to expect the concurring power of the Spirit of faith in this way and method, to fulfil in you the work of faith with power, as ever they of old had to look for the celestial fire to come down and consume their sacrifices, as a testimony of the divine acceptance, when they had, according to the command of God, done what was incumbent on them, in preparing their materials.

2, Another advice I give you is this, Study not only to gather these materials of faith, but to be fully persuaded of the truth and certainty of every thing that God has revealed in his word, especially of these things which relate more immediately to the mystery of salvation through Christ. We must needs believe the report of the gospel, and set our seal to the record of God in his word. Particularly, be fully persuaded that you are bankrupt, ruined, and lost, to all intents and purposes, by the breach of the first covenant, being under the wrath of God, the curse of the law and the power of Satan; and that you have no more power to relieve yourselves out of this miserable condition, than the newborn infant cast out into the open field, Ezek. 16. And in digging into this rock whence you were hewn, be not afraid to go to the bottom, I mean, to know the worst of yourselves; for true faith springs out of the ruin of self. Despair and self loathing make way for a suitable prizing and improving of the blessed remedy. Want of necessaries at home oblige men to go abroad, either to beg or buy where they may have them. The denial of self, in point of righteousness and strength, lands the soul in Christ, saying, "Surely in the Lord have I righteousness and strength." Again, study to be fully assured, that there is no help or relief for you out of your lost condition, but only by faith's acceptance and application of Christ, upon the warrant of God's word of grace; there is no coming to the Father but by him, no other name whereby men can be saved; every other door of access is barred and condemned since the fall. Be convinced of Christ's ability and sufficiency to save you from sin, and from all its dismal train of miseries; he is a mighty Redeemer on whom God hath laid our help, able to save to the uttermost. Be persuaded, that he is a Saviour every way calculated and suited unto thy necessity, being made of God unto us, wisdom, righteousness, sanctification, and redemption; and that his office as a Saviour, as well as his own promise, obliges him to save every one that comes to him in a way of believing: that everlasting life is yours, and you actually have it that moment you receive him as the free gift of God; "he that hath the Son hath life:" that there is no condition or qualification, no work or duty, required in the word of God, in order to procure a right and title to eternal life; but that you are to come in upon Christ's title, who is the righteous heir, and who has made a disposition or assignation of his right to us in his testament, without any clogs or conditions. And if you adventure to make your works, duties, or any good thing in you, the condition of Christ's latter-will, you alter the will of the deed, you in effect destroy the freedom of a covenant of grace, and build up a partition-wall between Christ and you, which you shall never be able to climb over.

3. Another advice I give you is this, Believe that it is your duty to believe, in obedience to the express command of God, with an eye to his promised Spirit. First view the grounds that your faith has to go upon, already spoken to; and then cast your eye upon the divine command and call, warranting, encouraging, and requiring you to venture upon these grounds; and so long as these are kept in view, there is no fear of presumption; how can it be presumption to obey the express command of heaven? yea, the greatest command that ever was issued out to man from the throne of glory above, 1 John 3:23. He speaks as if there were no other command in the Word of God; because we fulfil the whole law as a covenant, in the very first act of believing, by renouncing our own, and submitting to the law-bidding and law-magnifying righteousness of the Son of God; and thereby our personal obedience also to the law as a rule is set upon such a footing as to be accepted in the beloved; for let us do what we will, we shall never please God, or be accepted of him, till we believe in the name of his Son, Heb. 11:6. And therefore I say again, mint at believing, in obedience to the command of God. It is as much your duty to believe as to obey any command of the moral law; and disobedience to this command of believing will damn you eternally; yea, do it more effectually than murder, adultery, theft, or any other breach of the law that I can name. Pray, tell me, Sirs, why do you ever bow a knee, or open a mouth to God in prayer? Do you set about this duty because you have power and strength in yourselves to pierce heaven by your prayers, or to order your cause before God? No, surely, but because God has commanded you to call upon him; therefore, powerless as you are, though you know not how to pray, or what to pray for, yet you essay it. Now, why do you not the same in the case of believing as in praying, since the one is commanded as well as the other? for I say, you have as little power in yourselves to pray aright as to believe aright. There are many who, as I was saying before, shift off the great duty of believing from day to day under this pretext, that they want power to believe. But this is an objection that militates against all duties, as well as that of believing. We are not sufficient of ourselves to think anything as of ourselves, as the apostle assures us; but will you for this reason desist from any essay to think upon what is good and beneficial to your souls? No; we try meditation, we mint to think on what is good and, in musing, the fire burns: God comes in with the breathings of his Spirit, and then our meditations of him are sweet, and we are glad in the Lord. So, while the soul, from a sense of its lost estate, is minting to roll and rest itself on Christ in obedience to the command of God, God comes in with his Spirit of faith, and fills us with joy and peace in believing.

4. Although you should not find any sensible concurrence of the power of God coming along with your mint at obedience to the command of believing, yet give it not over, but still continue the attempt: "Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord." Object. I have often attempted to believe, but yet I am as far from it as ever; the power of God does not come along, and therefore I may quite give it over. For answer, I refer you to a word, Heb. 10:36, 37, "Ye have need of patience; that after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry." In trying to act faith in obedience to the divine command ye have need of patience, for "he that believeth doth not make haste." You must resolve to believe, and wait, and wait, and believe, and never give it over: and when ye have done the will of God in this matter as you can, you must hold on with them that have clean hands, even though you find no sensible influence concurring: for it is the command of God in his word, and not the influence of the Spirit, that is the rule and measure of your duty. And if you continue doing the will of God in this matter, with an eye to him who is the author and finisher of faith, you may assure yourselves that, "in a little while, he that shall come will come, and will not tarry." It is the will of God, and the work of God, which thou art aiming at, even to "believe in him whom he hath sent;" and will not a God of grace and love, with whom compassions flow, put to his hand to his own work, and help a poor creature to do what is his own will? yea, surely thou may be confident of this very thing, when he has passed his word for it, that he will "work in thee, both to will and to do of his own good pleasure." There is nothing in all the world so pleasing to God as to see a poor soul aiming to close with, and accept of his Christ: he is, as it were, pained at the heart when sinners are backward to believe in his Son; and will he not then be forward to help a poor soul that is aiming at it? You know, an indulgent mother, when her breasts are full and swelled with milk, will be ready, not only to draw out her breast, but to help her poor infant toward it, when in want of milk or minting to suck. Has a mother such compassion toward her sucking child; and is there not infinitely more compassion with the Father of mercies toward a poor soul that is minting to suck the full breasts of his grace and mercy drawn out to all in a gospel-dispensation? He whose bowels are sending out a sound after sinners in the gospel-call will not be wanting to lend his helping hand to enable you to believe; and therefore say with David, Ps. 42:5, "Hope thou in God, for I shall yet praise him for the help of his countenance."

Object. I have tried believing so long and so often, that I am quite wearied, my strength is gone, and yet no power from above; what shall I do? God takes no notice of me. Ans. Is. 40:27, 28, &c., "Why sayest thou, O Jacob, and speakest, O Israel. My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might, he increaseth strength." Thou imaginest that God's helping hand is withdrawn, and that he takes no notice of thy mints to believe. But why sayest thou so? He is nearer than thou apprehendest: Behold, he standeth behind our wall, ready to give grace, and mercy to help in time of need, ready to give power to the faint, and strength to them that have no might: and power from on high to believe is nearest when we are most carried out of ourselves in point of strength and sufficiency. And therefore give it not over: "Wait, I say, on the Lord; for they that wait upon him shall renew their strength." It is only the weak man that will lean to the help of another: now faith is a leaning on Christ when we cannot stand alone, Song 8:5, "Who is this that cometh up from the wilderness, leaning upon her beloved?" It is only the wearied man that will sit down and rest him: now faith is the soul's resting in or upon Christ, Ps. 37:7, "Rest in the Lord, and wait patiently for him." Heb. 4:3, "We which have believed do enter into rest." When a man can do nothing else, when he is so feeble that he cannot put his hand to a turn, yet he can rest him: so here, because thou art weak, and without strength for any work of the law, therefore the Lord calls thee to rest thy weary, singing soul upon the Lord Jesus, on whom he has laid thy help. And therefore let thy weakness encourage thee to revive, instead of discouraging thee.

But now, I come to offer a word of exhortation to these whose hearts do fall in with the foregoing exhortation. Do ye now believe, though in the weakest degree? Let me exhort you not to rest in a low measure of faith, but press after the highest degree of it. Forget things behind, reach forth unto things that are before; believe better than ye have yet done. Go on from faith to faith, and thus learn to "draw near with a true heart, in full assurance of faith:" and thus you shall be the children of faithful Abraham, who "staggered not at the promise through unbelief; but was strong in faith, giving glory to God; being fully persuaded, that what he had promised, he was able also to perform." You see what was the ground of Abraham's faith, by which he believed without staggering; it was nothing else but the promise of life and salvation, through a Messiah to come. Well, you have the very same ground of faith laid before you, with a far greater advantage now under the New Testament, namely, the promise of acceptance, peace, pardon, grace, and glory, through a Messiah who is already come, and finished the work which the Father gave him to do; and therefore believe without staggering, as he did.

That I may quicken you to press after a higher measure of faith I offer the following considerations,—

1. Little faith is not easily discerned: it is but like a grain of mustard seed lying in the ground, which one can scarce distinguish from the dust which lies under his feet; and when faith is not discerned, God loses the glory of his own grace, and you also lose the comfort of it.

2. The world we live in requires a strong faith. It is a den of lions, and a mountain of leopards; the roaring lion is going about seeking to devour: Red seas and Jordans of trouble lie in our way to Canaan, through the howling wilderness. Storms and tempests of persecution and tribulation may blow, which will make the strong believer to stagger and shake: and if so, has not the weak believer reason to fortify himself, by studying to believe better than he has done? for it is by faith that we stand in an evil day.

3. Contentment with little faith is no good sign of the reality of faith; for (as was hinted before) it is of the nature of true grace to breathe after its own perfection. They who have the least degree of it, press after the highest. They that know the Lord, follow on to know him.

4. Consider the advantages of a strong faith, beyond a weak. 1st, A strong faith hath a firm and solid peace coming along with it: Is. 26:3, "Thou wilt keep him in perfect peace, whose mind is stayed on thee." But weak faith has its peace disturbed at every turn of providence. 2dly, Strong faith brings great joy with it; hence we are said to be "filled with joy and peace in believing;" yea, the "joy of a lively faith is a joy unspeakable, and full of glory," 1 Pet. 1:8. But now the weak believer, though he may perhaps sometimes be filled with the joy of sense, yet he has but little of the joy of believing. Hence it is, that, whenever sense is withdrawn, he is in the very suburbs of hell, crying, "The Lord hath forgotten to be gracious, his promise fails for evermore." 3dly, Strong faith is more steady in a storm than a weak faith is. Strong faith, when the storm blows, casts out the anchor of hope, and rides in safety, crying, "I will not be afraid, though the earth be removed, and though the mountains be carried into the midst of the sea, and though the waters thereof roar." But now, weak faith, like Peter walking on the waters, is ready at every billow to cry out, "Master, I perish." When created comforts fail, when the fields yield no increase, weak faith is ready to say, I and my family will perish: but strong faith will say, Up the heart, there is no fear; "my bread shall be given me, my water shall be sure;" because a God of truth hath said it, whose is the "earth and the fulness thereof." He that "feeds the ravens," will not let his children starve; he that "clothes the lilies," will not let me go naked. 4thly, Strong faith has more confidence and boldness in entering into the holiest, and more moyen and interest in heaven, than weak faith has, John 14:13, 14; Mark 11:24; James 1:6. Weak faith, although God will not reject its suit, yet its returns are not so clear and full; yea, I will adventure to say, that unbelieving doubts, and fears, and jealousies, mar the success of many a good petition. 5thly, Strong faith makes the approaches of death more easy than they are to the weak believer. Strong faith takes up the telescope of the promise, and looks beyond death to the land afar off, and rejoiceth in the hope of the glory of God, saying, as the head Christ did, Ps. 16:9, "My heart is glad, and my glory rejoiceth; my flesh also shall rest in hope:" for he hath "shewed me the path of life," the new and living way to these "rivers of pleasure," and that "fulness of joy," which are "at God's right-hand for evermore." Strong faith viewing an exalted Redeemer, it sees death and hell among the trophies of his victory, and thereupon triumphs over it as a vanquished and slain enemy, saying, "O death, where is thy sting? O grave, where is thy victory? Thanks be to God, who giveth me the victory, through Jesus Christ my Lord." But now, weak faith shivers and trembles at the approaches of death, lest it should be swallowed up in the swellings of that Jordan. Let these considerations, I say, quicken you to breathe after the increase of your weak faith, that you may draw near with full assurance of faith.

I conclude this whole discourse with a word, 1st, of encouragement; and, 2d, of advice to weak believers: for our glorious Master has commanded us, to "strengthen the weak hands, to confirm the feeble knees;" and to "say to them that are of a fearful spirit, Be strong, fear not."

1, A word of comfort and encouragement to the poor tender lambs and weaklings in God's flock, who are frequently halting and staggering, through the prevalency of unbelief.

(1,) Know, for thy comfort, that the weakest believer is as nearly related to God as a Father, as the strongest believer is. The weakest and youngest babe in a family is as sib to the father as the first-born, or the son who is come to his full strength and stature. Every branch of a tree is not alike strong or big; and yet the tenderest twig is as really united to the root, and as really partakes of the sap of the root, as the strongest and most principal branch. So here, the weakest believer, is in Christ, and partakes of his Spirit, as well as the strongest.

(2,) The weak believer is clothed with the white raiment of Christ's righteousness, and is as much justified thereby, as the strongest. Our great High Priest is clothed with a garment down to his feet, whereby every member of his body mystical is equally covered. It is equally true of every believer, that "there is no condemnation to them which are in Christ," Rom. 8:1.

(3,) The least and weakest degree of faith shall hold out to the end. They are all "kept by the power of God through faith unto salvation." He will not break the bruised reed nor quench the smoking flax; where the good work is begun, his faithfulness is engaged to carry it on to the day of Christ. The weakest degree of faith has glory and salvation knit to it by God's promise, as well as the strongest: It is not, He that believes strongly shall be saved; but, He that believes indefinitely, whether his faith be weak or strong.

(4,) Our blessed Redeemer for ordinary vents his affection in a more tender and sensible manner toward weak believers, than toward the strong. The good Shepherd of Israel, he "carries the lambs in his bosom, and gently leads them that are with young." Hence it comes, that weak believers have commonly more sensible ravishing joys and consolations than strong believers. Much like a wife and affectionate parent, who will take his young infant on his knee, dandle it and hug it in his bosom, while he will not allow his affections to run out after such a manner toward his son of age and stature, for that were to make a fool of him.

May the poor weak believer say, These are strong consolations indeed, If I might lay claim unto them: but that is what I still fear, that I have no faith at all, no, not like a grain of mustard seed. Beside what was said to this in the former part of the discourse, I shall only ask these two questions: 1, Does not thy heart throb and faint within thee, when thou thinkst of a parting with the Lord Jesus? If so, this says, that his love is shed abroad in thy heart by the Holy Ghost, and consequently a root and principle of faith, from whence it flows, cleaving to the Lord like the iron touched with the loadstone. And I tell the good news, that as thou hatest to be put away from him, so "he hates putting away;" and therefore there never shall be a separation. 2. Dost thou not find a restlessness in thy spirit, an uneasiness in thy bosom, when the Lord withdraws, like a bone out of joint, or a fish out of its element? If so, the root of faith is within; Christ has been with thee in a way of grace and love, otherwise thou couldst not distinguish between absence and presence. And if ever Christ made thee a visit, his first visit shall not be his last; for "his goings forth are prepared (or secured) like the morning."

2, I come to shut up all with a few advices to weak believers, in order to the increase of their faith towards a full assurance.

(1,) Be humbled under a sense of remaining unbelief, and the weakness of your faith; for "the Lord giveth grace (and more grace) to the humble." The more that self is pulled down, the higher is Christ exalted in a way of believing.

(3,) Be greedy of more faith. Covetousness in other things of this world is idolatry: but this is among the best things which you are allowed earnestly to covet; and the more you covet and desire of the Spirit of faith, the more you shall get; for "he satisfieth the longing soul, and filleth the hungry soul with goodness. Open thy mouth wide, and I will fill it."

(3,) Be well acquainted with the grounds of faith, as they are laid in the gospel-revelation, some of which I have pointed at in the preceding discourse. I am persuaded, that one great reason why so many do not believe at all, and why the faith of many real believers remain so weak, is their unacquaintedness with the strong and sure grounds that their faith has to build upon. Weak timorous believers, fixed upon the foundation God hath laid in Zion, are just like a man standing on a firm immoveable rock, his head turns giddy, and he imagines that the rock is turning upside down with him, while the failure is not in the rock, but in his own head. Our faith fails us, through our unacquaintedness with the stability of God's covenant and promise. And therefore, I say, study to be better acquainted with the promise and faithfulness, power and love, of the promiser.

(4.) If you would have weak faith increased and stengthened, then be frequently exercising any weak faith you have; for gracious as well as natural habits are increased and improven by repeated acts: "To him that hath," and improveth well what he hath, "shall be given." This is the way to have your mite turned into a talent: and your talent of faith, by frequent exercise, shall in due time become as ten talents.

(5.) When you get any sensible experiences of the Lord's love, improve them, not as the grounds of your faith, but as encouragements to go on in trusting and believing, upon the grounds of faith laid before you in the word. These sensible tastes of the Lord's loving-kindness are given you, not that you should doat upon the sweetness of them, but to encourage and further you in trusting and believing: Ps. 36:7, "How excellent is thy loving-kindness, O God! therefore the children of men put their trust under the shadow of thy wings." It is a common fault among many believers in our day, when they find anything of sensible presence, then indeed they rejoice, and they have good reason so to do; but no sooner doth a cloud come, but their faith, as well as their joy, evanishes, and they have as little trust to put in the word and promise of the God of their life, when his back is turned, or he out of their sight, as though they never had received a kindness at his hand. And this is a reason, I am convinced, why it fares so ill with many of us at this day; and therefore let us amend it. And what comfort and joy we find in his presence, let it encourage and engage us to trust, and hope, and wait, and believe in him, when absent to our sense. And if we thus improve the marks of grace and consolations of his Spirit, the joy of the Lord shall be our strength; and our path shall be indeed "as the path of the just, and as the shining light, which shineth more and more unto the perfect day."

GOD IN CHRIST, A GOD OF LOVE

A Sermon, preached immediately before the Celebration of the Sacrament of the Lord's Supper, at Portmoak, July 17, 1726.

1 John 4:16.—"God is love."

MY friends, the gospel is called good news, and a joyful sound; and I do not know what better news could be brought into a company of sinners of Adam's family, who are lying under the sentence of death, and condemned from heaven, and under the awful apprehensions of the wrath and vengeance of the great God, than to tell you that "God is love." And I am sure that, if this report of a God in Christ were but received and entertained in a way of believing, it would make every one of this assembly join issue with the angels at the birth of Christ, saying, "Glory to God, in the highest, and on earth, peace, good-will towards men." "God is love." This is not to be understood of God essentially but manifestatively, in the manifestation that he has made of himself in Christ: he is love, or love is the swaying attribute of his nature.

We are this day called to celebrate a love-feast: I have therefore chosen to discourse a little at this time on that attribute and perfection of the divine nature, which is most signally and remarkably displayed in this ordinance, which is the very same with that by which God is described in the words of my text, "God is love."

It is a great question which you have in your Lesser Catechism, "What is God?" It puts men and angels unto an everlasting stand and nonplus to tell what he is. "Who can by searching find out God? who can find out the Almighty unto perfection?" who is capable to tell the first letter of his glorious and ever-blessed name? The highest seraphim in heaven cannot form an adequate conception of him, and therefore is not capable to give a full description of him: it is only some of the back parts of his glory that are seen or known by created beings. I remember to have heard of a certain philosopher who, being asked what God is, desired time to answer it; when that time was come, desired a longer; and when that was come, desired yet a longer; and so on: and being asked the reason why he protracted the time, and deferred his answer, he replied, That the more he thought on God, the more he was swallowed up, and nonplussed how to describe him. And so will it be with every finite understanding, that thinks to find him out to perfection: it is only God himself who can resolve the question, and tell what he is. And I remember of a three-fold answer that the Spirit of God gives unto this question in Scripture, "What is God?" One you have, John 4:24, "God is a Spirit;" a second you have, 1 John 1:5, "God is light;" a third you have in the words of my text, "God is love." The first two tell what God is in himself, but this tells us what God is to us.

If the question was asked, "What is God" to a guilty sinner, that has violated his law, trampled upon his authority, and lifted up rebellious arms against his Sovereign? one would think the answer would be, God is a God of fury, God is wrath, God is hatred, God is vengeance; but, to the eternal surprise of men and angels, the very reverse! the answer is, "God is love."

The text you see is short, but, O! it is massy, full to a wonder: it is but one simple proposition. Where notice, (1) The subject of the proposition, God, whose name commands reverence and adoration among men and angels. I conceive that God is not spoken of personally here, but essentially, as having a respect unto all the persons of the adorable Trinity, who are one in essence, will, and operation; so that the meaning is, the Father is love, the Son is love, and the Holy Ghost is love. (2) We have the predicate of the proposition, or the thing asserted concerning him, he is love. There is a height and a depth in this expression which surpasses our comprehension; and we cannot give a just commentary upon it; for we do but darken counsel by words without knowledge when we speak of God. All I shall say of it by way of explication is only to tell you, that God is one simple and uncompounded Being, and the divine attributes and perfections are all one in him: his wisdom is nothing else but the infinitely wise God; his power is nothing else but the omnipotent or almighty God: his holiness is nothing else but the infinite holy God; his justice is the just and righteous God; so here love denotes the loving God, or a God of love. I shall only notice further, that God here, in this description he gives of himself, is presented to our view, not in the law, but in the gospel-revelation of himself. When God is viewed by a guilty sinner in the law-revelation, his justice and wrath immediately appears ready to take vengeance on the workers of iniquity; hence the holiest of the saints of God, when they view him in this glass, cannot miss to fall a-trembling: "I remembered God (says the holy man, Ps. 77:3), and was troubled." But when God is viewed in the gospel-revelation, or as he is in Christ, not imputing their trespasses unto them, then grace, and love, and good-will present themselves to the sinner's view. And in this view God is to be considered in this description we have of him, "God is love." From the words thus briefly opened, the observe I offer is this,

DOCT. "That God manifesting himself in Christ is a God of love."

Now in prosecuting this doctrine I shall endeavour,—

I. To premise two or three things for clearing the way.

II. Prove that God in Christ is a God of love.

III. Offer you a view of the love of God in Christ.

IV. Inquire whence it is that God in Christ should be a God of love. And,

V. Apply the whole.

I. The first thing is, to premise two or three things for clearing this doctrine.

1. Know that the goodness, sweetness, and pleasantness of God's nature is the foundation of his love; he has a heroic disposition of communicating of himself to others, and from thence flows his love to mankind. Hence it is that when God had a mind to make known his love unto Moses, he tells him that he would make all his goodness to pass before him; and accordingly he proclaims himself to be, "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth." And with this view I think our divines, in the fourth question of the Lesser Catechism, speak neither of the love, mercy, nor grace of God, but wrap them up in that general of goodness, wisdom, power, holiness, justice, and truth.

2. I premise that love is the regnant or prevailing attribute of the divine nature, if I may so speak. So much seems to be pointed at in the expression of the text, "God is love." I do not find any other attribute of the divine nature so expressed in the scripture; we do not find it is said, God is mercy, God is justice, God is holiness, God is power, or God is wisdom: no; the expression in this attribute has something peculiar in it, "God is love." And I conceive it plainly bears this much, that love is as it were the imperial or commanding attribute of the divine nature, insomuch that every other attribute receives a dye and tincture of love from it: there is a strain of love runs through every one of them, and it is as it were the spring that sets all on work. What but love sets wisdom on work to contrive our redemption? what but love actuates infinite power to execute that contrivance? what but love sets the bowels of mercy a-rolling towards the miserable sinner? Thus, I say, love is the first wheel as it were that sets all the other wheels a-going.

3. The gift of Christ unto a lost world is the most signal and glorious display of the love of God that ever heaven or earth heard tell of: hence is that of the apostle, in the 10th verse of this chapter, where my text lies, "Herein is love, not that we loved God, but that he loved us: (but how was this love manifested?) he sent his Son to be the propitiation for our sins." To the same purpose is that which ye have, John 3:16, "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." The love of God to sinners lay hid as it were under a vail of wrath and justice till Christ appeared, undertaking to satisfy justice, and to bear the wrath of his Father in our room; then indeed the kindness and love of God to man appeared, venting itself in a most glorious and triumphant manner, insomuch that, in and through Christ, grace and love "reign through righteousness unto eternal life, by Jesus Christ our Lord." But this leads to,

II. The second thing in the method, which was, to make it a little more evident that God in Christ is a God of love. This will be abundantly clear if we consider these few things.

1. God in Christ is a reconciled God, a God of peace, that has received the atonement: 2 Cor. 5:19, "God was in Christ, reconciling the world unto himself." Rom. 5:10, "When we were enemies, we were reconciled to God by the death of his Son." He both finds the ransom, and accepts of the ransom that he has found; and having accepted of the ransom, of the Surety, he proclaims himself to be "the God of peace, that brought again from the dead our Lord Jesus Christ." O Sirs! does not this say that "God is love?" what greater evidence of it could God give than to provide a ransom, and to receive it; than to cry, "Deliver them from going down to the pit, for I have found a ransom?"

2. God in Christ is a promising God; and does not this say that he is a God of love? God abstractly considered is a threatening God, a revenging God; but, in Christ, a promising God; and we find, 2 Cor. 1:20, that all the promises of God are in Christ, and "in him yea and amen." Whenever you meet with any promise in the Bible, of grace or of glory, of peace or of pardon, or be what it will, you would still take it up as a promise of a God in Christ: Christ having fulfilled the condition of the promise of eternal life, by his obedience and death, the promises are given out to us, through him, as the immediate ground and foundation of our faith, with an intimation and advertisement, "The promise is unto you, and to your seed, and to all that are afar off, even as many as the Lord our God shall call." Sirs, if any man should present to you a bond, bill, or security, for a vast sum of money, which would enrich you for all your days, you would look upon it as a great and indisputable evidence of his love to you. Well, this is the very case between God and you; through Christ, he is a promising God; he comes in a gospel-dispensation, saying, "I will put my Spirit within you; I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more," &c. These promises are presented to you as the ground of your faith; and that very moment you take hold of them in a way of believing, you come to be possessed of them, and all the benefits of his purchase, according to that, Is. 55:3, "Hear, and your soul shall live (it is the hearing of faith that is intended); and I will make (or establish) an everlasting covenant with you, even the sure mercies of David." Oh Sirs! does not this say that "God is love?"

3. God in Christ is a God sitting upon a throne of grace: and does not this say that "God is love?" God has a threefold throne—a throne of glory, a throne of justice, and a throne of grace. The first of these, his throne of glory, is so bright that it dazzles the eyes of angels, and they cover their faces with their wings when they approach it. The second, viz, his throne of justice, is clothed with red vengeance; and it is so terrible that the most holy saints tremble when they behold it, "If thou, Lord, shouldst mark iniquities, O Lord, who shall stand? In thy sight shall no man living be justified." And because we were not able to stand here, he has erected another throne, namely, a throne of grace, from whence he issues out acts of grace and mercy to guilty sinners; and so soon as he is seen sitting upon this throne, he is taken up as a God of love; and thereupon the poor sinner, that was trembling at the thoughts of being cited before the throne of justice, flees for his life to the throne of grace, saying with the apostle, Heb. 4:16, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."

4. God in Christ is a God matching with us, and betrothing us unto himself in loving kindness; and does not this say, that he is a God of love? There is a twofold match that the great and infinite JEHOVAH has made with Adam's family. (1.) He matches with our nature by a personal union in the person of his eternal Son: he marries our nature; and thus he becomes sib to the whole family of Adam, an honour that the angelic family was never dignified with; for "he takes not on him the nature of angels, but the seed of Abraham." O Sirs! what shall I tell you? strange and surprising news indeed, "God is manifested in the flesh!" The great God becomes sib to us in Christ; for he is clothed with our nature; he is become bone of our bone, and flesh of our flesh; and what is the language of this, but that of the angels at his birth, "glad tidings of great joy, good-will and peace towards men upon earth?" (2,) Another match he makes with us, is, by taking us actually under the bond of a marriage-relation. The match is proposed to all in the call and offer of the gospel: but you know the bare proposal of marriage does not make marriage, till once the consent of the bride be obtained; and that moment the soul gives its assent and consent unto the proposal made in the gospel, he betrothes that soul to himself in loving-kindness and in mercy, in righteousness and in judgment; and the Lord rejoices over that soul, as a bridegroom rejoices over the bride, saying to it, "Thy Maker is thine husband, the Lord of hosts is his name," Is. 54:5. And, O Sirs! does not this say that "God is love?" Because the distance between him and us was too great (abstractly considered), therefore he first comes on a level with us, by taking on our nature, that so the inequality of the persons might be no stop: he becomes our husband, and we his spouse and bride.

5. God in Christ is a God with us, on our side, our friend, and takes part with us against all deadly or danger; and does not this say, that "God is love," as he is in Christ? O Sirs! God out of Christ is a God against us: hence he is said to be "angry with the wicked every day;" he whets his glittering sword, and his hand takes hold on judgment, to render vengeance unto every transgressor of his holy law. But, O! God in Christ is not a God against us, but a God with us, or a God for us: the name Immanuel imports, God with us. And every one that takes a God in Christ for their God, they may say, upon warrantable grounds, with the church, Ps. 46:7, "The Lord of hosts is with us, the God of Jacob is our refuge." And they may say it upon a covenant ground, for God in Christ has said (Is. 43:2), "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee. I will never leave thee, nor forsake thee."

6. God in Christ is a pardoning God: and does not this declare him to be a God of love? "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. I will be merciful to their unrighteousness," &c.

7. God in Christ is a pitying God; he pities Christless and unbelieving sinners, and is loth at his very heart to give up with them, Hos. 11:8, "How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together." And, O! how great is his pity to the soul that believes in him! His pity to them is like the pity of a father to his son, Ps. 103:13, "Like as a father pitieth his children, so the Lord pitieth them that fear him." It is like the pity of a fond mother to a sucking child, Is. 49:15, "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, she may forget, yet will I not forget thee."

8, God in Christ is a God of infinite bounty and liberality, and a prayer-hearing God; (I cast things together, that I may not be tedious). O Sirs! his heart is free, and his hand is full and open; open hearted, open handed; "If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not." Such is his bounty and liberality, that it is nothing but ask and have with him; "Ask and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you," Matth. 7:7. When we have asked great things of him, he quarrels us, as if we had asked nothing; he does not deal with a scrimp or a sparing hand: no, no; "Ask and ye shall receive (says he), that your joy may be full." Yea, such is his bounty, that he is ready to do for us exceeding abundantly above what we can either ask or think; yea, such is his bounty, that he presents us with the blessings of his goodness; his goodness and mercy is like the rain of dew, that do not wait for the sons of men: Is. 65:24, "And it shall come to pass, that, before they call, I will answer, and while they are yet speaking, I will hear,"

9, God in Christ is an inciting God, an intreating God to sinners: and does not this say, that he is a God of love? He invites us to come to him for all needful grace: Is. 55:1, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money, and without price." He is an intreating God in Christ: 2 Cor. 5:20, "We are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." He complains of the backwardness of sinners to come to him; "Ye will not come to me, that ye might have life." He expostulates with them on this account: "O my people, what have I done unto thee, and wherein have I wearied thee? testify against me." He waits for an answer; he will not take a repulse, "Behold, I stand at the door, and knock." And he stands knocking till his locks are wet. O! does not all this say, that God in Christ is love?

10, God in Christ is our God (to crown all). He makes a grant of himself in the covenant as such, "I will be their God;" and he allows us to claim him by faith as our God, upon this very grant he makes of himself to us in Christ, Zech. 13:9, "I will say, It is my people; and they shall say, The Lord is my God." And O! happy that soul that is enabled to give faith's echo to this covenant grant, and say, "This God is my God for ever and ever; and he shall be my Guide even unto death." In a word, God in Christ is our Father; for it is only a God in Christ that says, "I will be unto them a Father, and they shall be unto me sons and daughters." He hath taught us to say, "Our Father which art in heaven." And he is displeased with us, when we are shy with him, through unbelief, to call him by this endearing title: Jer. 3:4, "Wilt thou not from this time cry unto me, My Father, and not turn away from me?" O! what but the infinite bowels of love could speak in such a style and dialect! Now, from all this I think the truth of the doctrine is abundantly evident, that God in Christ is a God fo love.

III. The third thing in the method was, to offer you some views of the love of this God in Christ. And there is only a threefold view of it that I shall present you with. 1st, View in the kinds of it. 2d, View it in the dimensions of it. 3d, In its qualities.

First, I say, let us view the love of a God of love, in the different kinds of it.

1, Then, He hath a love of benevolence, or good-will, which he bears towards men, particularly towards the whole visible church. The lifting up of the brazen serpent in the camp of Israel, that whosoever looked to it might be healed, was a clear evidence of his good-will unto the whole camp; so the manifestation of Christ in the nature of man, and the revelation of him in the gospel, is an evidence of the good-will he bears unto the salvation of all, John 3:15, 16. He declares it on his word, that he is "not willing that any should perish, but that all should come to repentance;" and lest his word should not be believed, he has confirmed it with his oath, Ezek. 33:11, "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live."

2, He has a love, not only of benevolence, but of beneficence; he not only wishes you well, but does well unto you. O Sirs! many a good turn has he done you, particularly you who are members of the visible church; he gives you line upon line, precept upon precept; he makes you to hear the joyful sound, the voice of the turtle; many a minister has he sent you; many an offer of Christ, and of life through him, has he made to you; many a time has he knocked at thy door, by word, by conscience, and the motions and whispers of his Spirit; so that he may say to us, as he did of his vineyard, Is. 5:4, "What could have been done more for them, that I have not done?" And because of your obstinacy in unbelief and sin, he may challenge you as he did Israel, and say, Mic. 6:3, "O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. Was I ever a barren wilderness, or a land of darkness?" Thus, I say, God's love of benevolence and beneficence is, in some respects, extended unto all.

3, There is a love of complacency, or delight and satisfaction, which is peculiar only to believers; who because of the excellency of his loving-kindness, do put your trust under the shadow of his wings. O believer, the Lord loves thee, a God of love loves thee, not only with a love of benevolence and beneficence, as he doth others, in some respects, but he loves thee with a complacential love, as so to take pleasure in thee; "The Lord taketh pleasure in his people; he will beautify the meek with salvation." He loves thee with a love of estimation; he puts such an high value and estimate upon thee, that thou art precious in the sight of the Lord, thou art his treasure, and his peculiar treasure; "The Lord's portion is his people; Jacob is the lot of his inheritance." He loves thee with a love of union; he desires thy company, and to hear thy voice, and see thy countenance: Song 2:14, "O my dove that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely." He loves thee with an ecstatical love; his love runs out into a kind of rapture and ecstasy, Song 4:9, twice with one breath he cries out, "Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck." No, where is the word used in scripture but here; "Thou hast ravished my heart." New words are, as it were, coined to express the inexpressible love, that a God in Christ bears towards his people. The word signifies, thou hast UNHEARTED ME: it is an allusion unto that which is a weakness in us, when our affections run so much out to any particular object, as to become heartless of any thing else. Some render the words, "Thou hast wounded or pierced my heart, O my sister," &c. The love of God runs so deep, that he was content, in the person of his eternal Son, to be "wounded for our transgressions, and bruised for our iniquities."

Now, the complacential love of God to his people, is variously expressed in scripture. As,

1st, His love is said to be a pastoral love, or the love a shepherd hath to his flock: Is. 40:11, "He shall feed his flock like a shepherd," &c.

2dly, His love is a friendly love; "Ye are my friends, (says he) if ye do whatsoever I command you." And, like a true friend, he communicates his mind to them, John 15:15, "Henceforth I call you not servants; for the servant knoweth not what his Lord doth; but I have called you friends; for all things that I have heard of my Father, I have made known unto you. Unto you it is given to know the mysteries of the kingdom; but to others it is not given.

3dly, His complacence in them sometimes runs out into a conjugal love: Is. 56:5, "Thy Maker is thine husband, the Lord of hosts is his name," &c.

4thly, Sometimes runs out into a paternal love, "I will be to them a Father, and they shall be my sons and daughters, saith the Lord Almighty." But why do I stand on this? In one word, his love is the love of a God; his love cannot be expressed by any similitude, for God is love; he is as it were all one flame of love to the believer. Love is in him in its perfection, and perfect love casts out hatred; his heart is just the very centre of love; and whatsoever sparks of love are to be found in any of our hearts, they are all kindled at this fire. As all the waters that are in the rivers come originally from the sea, and return back to it again; so any drop of love that is to be found in any of our hearts, it is just an emanation of his love, returning back again into its proper centre from whence it came. And thus much for the different kinds of his love.

Secondly, Let us view the love of God in its dimensions. Among corporeal beings there are only three dimensions reckoned; but the apostle, speaking of the love of God in Christ, he admits of a fourth, Eph. 3:17, 18. He there speaks of the height, the depth, the breadth, and length, of the love of God, which passes knowledge.

1, It is so high, that the height of it can never be reached; no, not by the most soaring angel or seraphim in heaven. We find, that the Spirit of God, when we would express his love, he runs above the height of the highest heavens to borrow a similitude for the illustration of it, comparing it unto the love which the Father bears unto the Son, John 15:9, "As the Father hath loved me, so have I loved you." O! who can tell how the Father loves the Son! there is more here than all the angels in heaven are capable either to conceive or express; yet such is the love of a God of love to believers.

2, He speaks not only of a height, but a depth in this love. The heart of man is a great depth, that none knows it, but he that knows all things; and if the heart of man be such a great depth, what must the heart of God be? Yet this love is rooted in the very heart of God; so much is implied in the very impression of the text, God is love. His love is a heart of love. He loves with the whole heart, and with the whole soul. So deep is this love, that it descended, as it were, to the depth of hell to help and relieve us; it descended unto the depth of hell, in the dying agonies of the Son of God, to bring us up from the depth of misery and distress into which we had plunged ourselves.

3, This love of a God of love hath also a breadth with it, which can never be measured. So broad is this love, that, in the word of grace, and external dispensation of the gospel, it reaches forth its arms to embrace a lost world: John 3:16, "God so loved the world, that he gave is only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." So broad is it, that it takes in Jew and Gentile, Barbarian, Scythian, bond or free; it takes in those that lived before the law, those that lived under the law, those that live under the gospel. O Sirs! the love of God is broad; his heart is wide and capacious: you need not fear as if there were no room for you; no, no, for all the innumerable multitude that his love has grasped, there is yet room for me, and room for all the world that come to him through Christ.

4, The apostle yet adds another dimension to this love, and that is, the length of it; and in short, it is as long as eternity. Look back to an eternity past, and we shall find, that his love like himself never had a beginning: "I have loved thee with an everlasting love." And let us look forward to an eternity to come, and we shall find that his love shall never have an end; for it is from everlasting to everlasting; he rests in his love, and changes not: "The mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee. Thus you see its dimensions.

Thirdly. Let us take a view of the love of a God of love in its ualities and properties.

1, His love is a free love: Hos. 14:4, "I will heal their backsliding, I will love them freely." This love is free in its first fountain, viewing it, I mean, as it lies in the heart of God. What made him to set his love upon any of Adam's posterity, and to choose them from eternity? The cause of it is not to be found in the creature, but in itself; only his own sovereign will and grace is the cause of it; for he "predestinated unto us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will," Eph. 1:5. "He hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace which was given us in Christ Jesus, before the world began," 2 Tim. 1:9. And then again, this love is free, not only in its first fountain, but free in the offer, revelation, and manifestation of it in the word; and the love of God, as it is in the word of grace, is a common love, common to all the hearers of the gospel, in regard it comes to every man's door, and offers itself unto him: "Ho, every one that thirsteth, come. Whosoever will, let him come," &c. "Unto you, O men, I call, and my voice is to the sons of men." And then it is a free love, in regard of the application of it to the elect soul in a day of power; the love of God is manifested in the word of grace taken by the Holy Ghost, and shed abroad upon the sinner's heart, and that without regard to any good qualification or work of righteousness in us. In a word, this love of a God of love, it is free, in opposition to merit. That what conciliates love among men, is either beauty, strength, wisdom, riches, or some such qualification or inducement; but no such thing is to be found in any of Adam's posterity; "When thou wast in thy blood, I said unto thee, Live; and thy time was a time of love." Instead of beauty, nothing but deformity; instead of strength, nothing but weakness; instead of riches, nothing but poverty. And as it is free in opposition to merit, so it is free in opposition to any constraint or force. Love is a thing that cannot be forced; no, it is voluntary, and of its own accord. God's love is only owing to the freedom of his own will, Eph. 1:9.

2. The love of this God of love, it is a strong and invincible love. Before his love could reach us in the application of it, it had mountains to level: but, "behold, he cometh, leaping upon the mountains, and skipping upon the hills." There were deep seas and floods in the way of his love, but many waters could not quench it, neither were all floods able to drown it; it runs through every difficulty, it encounters every impediment in its way. The infinite distance between God and a creature was a bar in the way of this love; but he conquers this impediment: "for God is manifested in the flesh." The moral distance between a filthy guilty sinner is an impediment in the way of this love; but he breaks this bar also: for the Son of God is not only manifested in the flesh, but "made in the likeness of sinful flesh, yea, made sin for us." The curse of the law was a bar in the way; but this bar he breaks: for Christ was "made a curse for us, that we might be redeemed from the curse of the law." Sin in its guilt, and filth, and power, lay in the way of his love, but love breaks through this, and "finishes transgression, and makes an end of sin." Ignominy and disgrace lay in its way, grief and sorrow; but this love conquers that: for he was content to endure the cross, and love despises the shame of it; he is content, out of love, to become "a man of sorrows and acquainted with grief." And, then, when this love comes to the sinner, in order to conversion, it finds him dead, "dead in trespasses and sins." The man has perhaps lain twenty, thirty, forty, or sixty years in the grave of sin, so that, lo! he stinketh. O what an object is he! he is an object of loathing instead of love: but yet this love of a God of love conquers this impediment also, for "when we were dead in sins, for the great love wherewith he loved us, he quickened us." And then, after this love has actually gripped the soul in effectual calling, how many provocations gets it by the whoredoms of heart and life-departing from the Lord? and yet, such is the invincible nature of this love that it overcomes all, and abideth firm unto the end; hence is that of the apostle (Rom. 8:35–37), "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through him that loved us." It is because his love is invincible, that we are more than conquerors through him that loved us: because his love is strong as death, therefore death shall not separate; because it is strong as hell, therefore neither hell nor devils shall be able to make a separation.

3, The love of this God of love, it is an incomparable, yea, a superlative love. Let us but view here how much a God in Christ loves them who trust under the shadow of his wings, because of the excellency of his loving-kindness. (1), He loves them more than he loves all other men: Is. 43:3, 4, "I will give men for thee, and people for thy life." (2), He loves believers more than he loves angels. Angels are his servants, believers are his sons; angels are his subjects, believers are his bride. (3), He loves them more than he loves the whole world. The world consists of heaven and earth. As for the earth, he did not value that, for the love he had to his people: when the devil proffered him all the kingdoms of the world, and the glory of them, he contemns them all, out of love he had to them. As for heaven, he left the glory of the higher house, to dwell with men upon earth. Yea, I shall add, (4), The love of an incarnate Deity is greater to his people than to himself. He loved their life and safety more than his own; for he laid down his life for his friends, that they might not die: he prayed more for them than he did for himself, as you may see, John 17 throughout. In a word, out of love he bore to us, he parted with these things that are reckoned most valuable among men. Men make a great account of their good name; but, out of love to us he became a reproach to men. Men make a great account of their riches; "but though he was rich, yet for our sakes he became poor." Men make a great account of their life; "skin for skin, yea, all that a man hath will he give for his life;" but Christ parted with this, "He loved me, and gave himself for me." Men do or should make a great account of their souls; and yet, out of love to us, he made his soul an offering, "My soul is exceeding sorrowful even unto death." Men, I mean holy men, saints, they make a greater account of the love of God than of their life, "Thy love is better than life," says David; and yet Christ was content to lose the sense of that for a while, out of love to us; and it was withdrawn from him, to that degree, that he cried out on the cross, "My God, my God, why hast thou forsaken me?" Thus much for the view of the love of a God of love.

IV. The fourth thing in the method was, to inquire whence it is that in Christ God should be a God of love to lost, and undone, and rebellious sinners? Whence comes this strange alteration, that a God of vengeance, who was ready to destroy all Adam's posterity because of sin, should lay aside his garments of vengeance, and appear to us as a God of grace and love?

Answ. 1, An offended and angry God is a God of love to us in Christ, because in him justice is satisfied, a ransom of infinite value is paid in the Redeemer's blood. The justice of God stood as an eternal bar, in the way of the manifestation of love to any of Adam's race; but no sooner did justice get a perfect satisfaction in the death of the Surety, but love vents itself with infinite delight and satisfaction, and God proclaims himself, as in Exod. 34:6, "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth."

2, In Christ the law is fulfilled; its command is obeyed, and its curse is abolished. The violation of the holy law, by the first sin of Adam, was the thing that incensed the Majesty of heaven against us; but now Christ repairs the honour of the divine law, yea, he "magnifies it and makes it honourable:" and hence it is, that, in Christ, God is a God of love; for he is "well-pleased for his righteousness' sake."

3, In Christ, God is a God of love, because in him that archtraitor against Heaven is condemned and destroyed. No sooner did sin enter into the world, but Heaven cried out for vengeance upon it and the sinner. Now, Christ undertakes to "finish transgression, and make an end of sin," Dan. 9:24; and accordingly, for this purpose the Son of God was manifested, to take away the sin of the world; he "condemned sin in the flesh," Rom. 8:4. And hence it is, that God is a God of love to sinners.

4, In Christ, the holiness of God is vindicated, and his sovereignty is maintained, and all his other attributes, which were affronted by the sin of man, they were, as it were, illustrated, and set in a pure light. Never were the perfections of God so gloriously manifested as they are in Christ; he is "the brightness of the Father's glory and the express image of his person." There is a constellation of all the divine attributes in him, which were obscured by the sin of man. And hence it is, that God in him is a God of love.

5, Because in him, and by him, the image of God in man, which was defaced by the fall, is again restored. This we lost in the first Adam; but it is again restored in Christ the second Adam; for through him we are "renewed in knowledge after the image of him who created us." But I do not stay further upon this head. I proceed now to

V. The fifth thing in the method, which was the application of the whole.

Use first of the doctrine shall be of information, in the few following particulars. Is it so, that in and through Christ God is a God of love?

1, See hence how much we owe to Christ; for it is owing to his incarnation, obedience, and death, that ever God manifested himself to any of Adam's posterity as a God of love. The love of God to us runs through the channel of blood, that so it might reach us in a consistency with the honour of justice; for love could never take place, to the hurt or prejudice of justice; but in him, "Mercy and truth are met together, righteousness and peace kiss each other." O then! how much does it concern us to celebrate the praises of our Redeemer Christ Jesus, and to cry, "To him that loved us, be glory and praise! and, Salvation to our God, and to the Lamb, for ever and ever!"

2, See hence the excellency of the gospel, and what a glorious privilege it is, to live under the dispensations thereof. Why, what is the gospel? It is just the revelation of the love of God in Christ, or of God as a God of love and grace in Christ; and may we not cry out with the psalmist, Ps. 89:15, "Blessed is the people that know the joyful sound?" What more joyful sound can come to the ears of a company of traitors, rebels, and condemned sinners, than that the God against whom they have sinned, is a God of love, a reconciled God, not imputing their trespasses unto them? O Sirs! prize the gospel, and study to take up God according to the gospel-revelation of him; for it is life eternal to know him, and his Son Jesus Christ, as he is set forth in the gospel.

3, See hence, what an unreasonable thing the enmity of the heart against God is, whether reigning enmity in the wicked, or remaining in the saints. "The carnal mind is enmity against God;" and much of this remains in the hearts of believers themselves, while in an embodied state, as is plain in the case of the apostle, who groaned under it, saying, "Wretched man that I am! I find a law, that when I would do good, evil is present with me." But, O Sirs! let us see what a ridiculous and what an unjust thing it is. O! to have enmity against love! strange indeed! What a monstrous thing would you reckon it in a person, lying in the utmost misery, to entertain malice or enmity in his heart, against one whose bowels are yearning towards him, and offering to relieve him with the most tender compassion! Yet this is the very case between God and us. He shews himself to be a God of love, yea, love itself: he offers his salvation to us, and to bring us out of the horrible pit and miry clay of sin and misery; to heal our wounds: to cure our diseases, and to save us with an everlasting salvation; and yet to entertain enmity against this God of love, O! how unjust and unreasonable is it! May not God say to us on this account, "Do ye thus requite the Lord, O foolish people and unwise?"

4, See hence, what way the natural enmity of the heart, and obstinacy of the will, is mastered and conquered in a day of conversion: Why, it is just by a revelation of God in Christ to the sinner, as a God of love. The Spirit of the Lord comes in a day of power, and he shines into the heart with the light of the glory of God in the face of Jesus Christ, and with this light of the knowledge, there is an emanation of love from a God of love, which conquers, and captivates, and carries down the power of enmity: hence he is said to "draw with the cords of a man, and with the bands of love." And when this natural enmity begins to gather strength again, in the soul of the believer, and comes in like a flood, the Spirit of the Lord lifts up the banner of love against it, by a new manifestation of the love of God in Christ: thus this Jordan is driven back.

5, See hence, whence it is that these that know God in Christ, do so much breathe after communion, and fellowship with him; whence it is that they put such a value upon these trysting places where they use to enjoy him: Why, they know him to be a God of love; and therefore, one day in his courts is better than a thousand. "O! (says David) how amiable are thy tabernacles! My soul thirsteth for God, for the living God: when shall I come and appear before God?" He knew him to be a God of love: and this made his company so sweet and desirable to him: "O! taste and see that God is good. How excellent is his loving kindness! It is better than life."

6, See hence, how it comes that there is no fellowship between God and a godless sinner; God does not delight in their company, and they do not delight in his company; Why, the matter lies here, God is love, and the sinner is "enmity against God;" and what fellowship can there be between things that are so opposite between one another? "What fellowship hath light with darkness? what concord between God and Belial," between heaven and hell? O Sirs! beware of adventuring to come to the table of a God of love, with enmity in your heart against him; lest he say to you, as he did to Judas, "Betrayest thou the Son of man with a kiss?" You cannot give a deeper wound unto the heart of a God of love, than to come with enmity to his feast of love; hence it is, that unworthy communicants are said to "eat and drink judgment to themselves," and to be "guilty of the body and blood of the Lord."

7, See whence an evil heart of unbelief causes us to depart from the living God; Why, the plain reason is, unbelief, like the spies that were sent up to Canaan, it brings up an evil report of a God of love: it represents him as a God of hatred, wrath, or anger; it says, that there is no love or kindness in his heart; that God hath forgotten to be gracious: that he has in anger shut up his tender mercy; it will not believe the report of the gospel, that God is a God of love; it entertains jealousies of his grace, love, and faithfulness; and hence it is, that it turns us away from him. So long as we through unbelief take up God as an enemy, we cannot miss to turn away from an enemy, or to fly his company or presence, as Adam did.

8, See hence, how it is by faith we draw near to God. As unbelief turns us away from him; so it is by faith we come to him, and have access unto his presence; Why, faith believes the gospel-report of a God in Christ; that he is a God of love, a reconciled God, a God sitting upon a throne of grace, a God matching with our nature, making proposals of marriage to us; a God with us, a pardoning God, a pitying God, a prayer-hearing God, a liberal God; yea, it takes him up as our God in Christ, saying, "My God, my Father, and the Rock of my salvation." Now, I say, this is the view in which faith presents God to the soul; and this makes the soul to follow hard after God, and the desire of the soul to be to him, and the remembrance of his name.

9, See from this doctrine, whence it is that God's commandments are not grievious, why his yoke is easy and his burden is light: Why, the believer sees them to be the commandments of love; and love sweetens every thing, and makes every thing easy and pleasant. The love that Jacob had to Rachael, made his seven years' service to appear but a few days: so here it is that love commands, and love obeys; and this makes obedience sweet and easy: and it is the want of due uptakings of God as a God of love, and of his commandments as the commandments of love, that makes them intolerable and burdensome unto the wicked and ungodly. Why do they break his bands, and cast away his cords from them? Why, they have no consideration of God as a God of love; they take him up as an enemy, and therefore any obedience they give him is but slavish.

10. See from this doctrine, what a lightsome and heartsome dwelling-place the believer has. Why, he dwells in God: God is his dwelling-place, "He dwells in the secret place of the Most High, and abides under the shadow of the Almighty," and that is in the midst of love: for "God is love," "and he that dwelleth in love dwelleth in God." O what a lightsome dwelling is the bosom of Infinite Love! and he carries his lambs in his bosom. Perhaps, believer, you sojourn in Mesech, and dwell in the tents of Kedar, thy soul dwells with them that hate peace. But here is thy comfort, thou dwellest in love, dwellest in God, who is love. Thou liest in his bosom, and this may bear up thy spirits; for though in the world thou mayest be hated, and have tribulation, yet in him thou hast peace.

11. See from this doctrine the difference between the law and the gospel. Why, the law presents God as an absolute God, in which respect he is a consuming fire to the workers of iniquity; he is a revenging God, but the gospel presents God to our view as a God of love and grace, with whom compassions flow towards miserable sinners. Indeed, we that are ministers of the gospel are bound to preach the law, to stand upon Mount Sinai and Ebal, and to proclaim the curses of the broken covenant of works against Christless sinners; but when we do so, our design is just to scare you from the law as a covenant, to lead you off from the mount that burns with fire, from blackness, and darkness, and tempest, that you may fly to Mount Zion, and to the blood of sprinkling, and in him to God, the Judge of all, that through his atoning blood you may find him to be a God of love.

Use second of this doctrine, is by way of exhortation.

1, Is it so that God is love? Is God in Christ a God of love: O! then, Sirs, believe the report of the gospel: O! receive it as a faithful saying, and worthy of all acceptation, that God in Christ is love; and do not receive it upon my testimony, but receive it upon the testimony or the record of the Three that bear record in heaven, the Father, the Word, and the Spirit; a Trinity of persons is witnessing and declaring to you, that God is love; and therefore set to your seal that God is true of what he says of himself; and, Sirs, remember, that if you do not, you make God a liar, because you receive not the record that God has given of himself.

2, My exhortation is, not only to believe this truth concerning God, but, O! eat it (as Jeremiah did,) and let it be "the joy and rejoicing of your heart." Eat it, say you; what is that? how can we eat it? I answer, The way to eat it, is to apply and bring it home to your own souls. O Sirs, there is meikle feeding for faith in this little word, God is love. O! may faith say, Is God love? then surely he will make me welcome to his table; he is a God of infinite bounty and liberality in Christ, and he will give that which is good; a God of love he will give grace and glory, and no good thing will he withhold from his people.

3, Is God in Christ a God of love? yea, love itself? O! then, put your trust in him. This is the use the Spirit of God would have you to make of this doctrine, Ps. 36:7, (a sweet and remarkable word), "How excellent is thy loving-kindness, O God! therefore, the children of men put their trust under the shadow of thy wings." O sinners! the wings of a God of love are spread out to you, and his bowels are sending out a sound after you in this glorious gospel; and his hand is stretched out to you in this gospel, saying, "Behold me, behold me." O! do not run away from him as an enemy, but trust in him as a friend that bears goodwill towards you. What is it, O man, that a God of love in Christ is not ready to grant unto thee? Wantest thou garments to cover the shame of thy nakedness? a God of love is ready to grant thee this. Perhaps thou hast some thoughts of coming to a communion-table; but thou art afraid lest thou be found naked in his presence, and the Master of the feast say unto thee, "Friend, how earnest thou in hither, not having a wedding-garment?" Is this thy case? O put your trust in a God of love through Christ, and he will clothe you with the garments of salvation, and with the robes of righteousness. Wantest thou a pardon for sin? art thou a broken bankrupt, that owes thousands of talents to the law and justice of God? Art thou crying, "Mine iniquities are gone over mine head; as an heavy burden, they are too heavy for me?" Well, a God of love is a pardoning God; and therefore trust him for the pardon of thy sins; for he says, "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." O! may you say, I am a poor captive, I am in chains, under the fetters of captivity to my spiritual enemies; the bonds of iniquity are wreathed about my soul. Well, a God of love proclaims "liberty to the captives, and the opening of the prison to them that are bound;" and therefore, O trust him, and he will make thee to share of the glorious liberty of his own children; he will make thy chains and fetters to fall off from thee. Art thou a black and ugly sinner, by lying among the pots, black like the Ethiopian, spotted like the leopard? Well, put thy trust under the wings of a God of love; for he says, "though thou hast lien among the pots, I will make thee as the wings of a dove covered with silver, and her feathers with yellow gold. I will sprinkle clean water upon you, and ye shall be clean." Art thou a diseased sinner, full of bruises and putrifying sores! Well, put thy trust in a God of love in Christ; for his name is JEHOVAH ROPHI, "I am the Lord that healeth thee." Art thou a poor wandering bewildered sinner, that hast lost thy way to heaven, and hast gone astray like a lost sheep? Well, come put your trust in a God of love: for he has "pity on the ignorant, and on them that are out of the way;" a God of love in Christ has said, that he will "lead the blind," &c., and that he will make "the way-faring man, though a fool, to walk without erring." Art thou a treacherous dealer, thou hast gone a-whoring after other lovers, prostrated thyself unto every vile lust? Well, come yet and put thy trust under the wings of a God of love; for his voice unto you is, Jer. 3:1, "Though thou hast played the harlot with many lovers, yet return again unto me." He is crying from the top of the high places this day, "Return, O backsliding Israel; for I am married unto thee. For I will heal thy backslidings, and love thee freely, and receive thee graciously." So then, I say, whoever thou art, or whatever thou art, I invite and call you to trust under the wings of a God of love, because of the excellency of his loving-kindness. And for motives, consider,

1st, That you cannot do a God of love a greater pleasure. Would you please God to-day, or oblige his very heart? Well, trust him as a God of love; for "he taketh pleasure in them that fear him, in those that hope in his mercy," or that trust in him as a God of love.

2dly, Would you be fed, yea, feasted, this day at a communion-table, with the fatness of God's house, with fat things full of marrow? O! then, here is the way to it; put your trust in a God of love, come in under his wings: Ps. 37:3, "Trust in the Lord, and do good; so shalt thou dwell in the land, and verily thou shalt be fed." You see you have not only his promise, that you shall be fed, but his promise supported and ratified with a strong asseveration, Verily thou shalt be fed. Would you be fed with the blessings of heaven, the blessings of a well-ordered covenant, the sure mercies of David! O! then, trust in a God of love; for "blessed are all they that trust in him," Ps. 84:12. Would you have languishing grace revived, brought into a thriving and blooming condition? O! then, trust in a God of love, Jer. 17:7, 8, "Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit." Would you be filled with peace? then trust in a God of love: Is. 26:3, "Thou wilt keep him in perfect peace, whose mind is stayed on thee; because he trusteth in thee." Would you be filled with the joys of God's salvation? then trust in a God of love, Ps. 13:5, "I have trusted in thy mercy, my heart shall rejoice in thy salvation." In a word, not to insist, trust in a God of love, and you shall never perish; "none perish that trust in him;" you shall never be confounded nor dismayed; and he will never forsake you: "Thou, Lord, hast not forsaken them that seek thee, and trust in thee." You shall have all needful preparation for a communion-table; for the preparation of the heart, and answer of the tongue, comes from him. So then, I say, trust in a God of love. I think it is enough to engage you all to trust him, to repeat the text and say, God is love. If any of you apprehend a man to be your enemy, in that case you will have no trust to put in him; but if you be once persuaded he loves you, and wants only an opportunity to do you all the service he can, in that case you will trust him with assured confidence. Well, Sirs, we tell you, that God is not only a friend, bearing good-will to you, but he is love, love itself; love is the imperial or commanding attribute of his nature; O how excellent is his loving-kindness! therefore let the sons of men, let sinners and saints, put their trust under the shadow of his wings.

4, A fourth exhortation from the text is this. Is it so, that a God in Christ is a God of love? O! then, Sirs, ware your love on a God of love, and render him love for love. "This is the first and great commandment" of the moral law, and the sum of the first table of the law, Matt. 22:37, 38, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind." Here is the most reasonable and just command that ever was. What can be more reasonable than to love him, who is not only lovely, but love itself, and whose love runs out towards us in such a surprising and astonishing way? Sure I am, it is your reasonable service, to love him with all thy heart, soul, strength, and mind. And, Sirs, this is a command which I am sure needs be no pain to obey; for when God commands you to love him, he commands you to make yourselves happy; for the very happiness of the rational soul lies in the outgoings of God's love to you, and the outgoings of your love and affections towards him. O, Sirs! love to a God of love is the fulfilment of the law; you perform all duties, and exercise all graces at once, when you get your hearts drawn out in love to a God in Christ. What is faith, but love trusting and confiding in the beloved object? What is hope, but love expecting and longing after the enjoyment of him? What is patience, but love, bearing and suffering what a God of love lays on? What is humility, but love lying at the feet of a God of love? What is heavenly-mindedness, but love soaring, as upon eagles' wings, after a God of love? What is zeal, but love inflamed with desire to serve a God of love? What are all good works, but love displaying itself in actions of obedience to the commands of a God of love? What is it to communicate? It is just to shew forth the dying love of a God of love. What is it to pray, but to offer up our desires to a God of love? What is it to praise, but to give vent unto the heart in the commendation of a God of love? So that, I say, when you love a God of love, you, as it were, do all things at once. And then, to engage and encourage your love, in the very command itself, he presents himself unto thee as thy God, "Thou shalt love the Lord thy God." Thus he ushers in the commandment of the moral law, with, "I am the Lord thy God, which have brought thee out of the house of bondage." He is thy God, not only by creation, as he is the God of all living; but he is thy God in covenant, thy God in Christ: and when he says, "I am thy God," he in effect says, All that I am, all that I have, all that I can do, I make over to you in an everlasting covenant, which shall never be broken. O, Sirs! shall not all this kindle a flame of love in your bosoms to a God of love? This is a large field, and would admit of a great enlargement: but that I may not hinder the great work of the day, I shall proceed no farther. The Lord bless what has been said, and to his name be praise.

UNBELIEF ARRAIGNED AND CONDEMNED AT THE BAR OF GOD

A Sermon Preached in the Tolbooth-Church of Edinburgh, March 2, 1727.

John 16:8, 9,—And when he is come, he will convince the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me.

John 3:18,—He that believeth not, is condemned already.

CHRIST having, in the preceding verse, declared the great end and design of his mission by the Father, or of his manifestation in our nature; namely, not that he should "condemn the world; but that the world through him might be saved;" in the verse where my text lies, deduces a two-fold inference therefrom. The first is very sweet and comfortable, in the former part of the verse, "He that believeth on him, is not condemned;" that is, he who falls in with the great end of my manifestation in the nature of man, he who gives me my errand, by intrusting his lost and ruined soul into my hand, although he be a sinner, and a great sinner, though the law and justice of God be pursuing him, for the many millions of talents he is owing; yet the process shall be stopped, the judgment arrested, the sentence of the broken law cancelled, insomuch that he cannot come into condemnation; and if he be not condemned, he must be absolved and acquitted. I, as his Surety, have paid the debt, and obtained the discharge under the hand of justice; I was "made sin for him, that he might be made the righteousness of God in me:" and therefore, who can lay any thing to his charge?

The second inference, drawn from the design of the incarnation of the Son of God, is very terrible and awful; and you have it in the words I design to insist a little upon, "He that believeth not is condemned already." For which there is a very relevant reason given, in the close of the verse, "Because he hath not believed in the name of the only-begotten Son of God."

It is the middle clause of the verse I am to speak to, "He that believeth not is condemned already." Where we may notice, (1), A capital crime chargeable upon most of gospel-hearers, not believing. (2), An awful sentence passed against the criminal; he is condemned. (3), The quality of the sentence, implied in that expression, condemned already. Which may point either at the certainty of the unbeliever's condemnation; it is not simply a thing future, or to be done; but it is done already. The sentence is pronounced and gone forth against him, from the mouth of the righteous Judge; yea, not only is sentence passed, but is partly executed, the law having delivered him over, in a way of righteous judgment, into the power and dominion of sin, which is spiritual death. Or the word already may point at the severity of the unbeliever's sentence; his sin is of such a deep dye, of such a criminal nature, that the Judge cannot sit with it, as he doth with other sins, Ps. 50:21. It offers such indignity to his beloved Son, the darling of his soul, that he cannot shun to adjudge the pannel to immediate death. Or the word may intimate this much to us, that the sentence of the broken law stands in full force and vigour against the unbelieving sinner, for all his other sins: he despises the only remedy, the only sacrifice for sin; and therefore, every sinful thought, word, and action, exposes him to the just vengence of a righteous God, in time, and through endless eternity.

My doctrine is, "That every unbeliever is a sentenced and condemned criminal before God. Or, take it, if you will, in the very words of the text, "He that believeth not, is condemned already." Here, through divine assistance, I shall speak,

I. Of the crime.

II. Of the sentence.

III. Of the grounds on which the sentence is founded.

IV. Deduce some inferences from the whole.

I. I would speak a little of the crime, which is unbelief, by giving some account of it, (1), In its nature, (2), In its causes.

As for the first, viz, the nature of unbelief. Before I proceed to shew wherein it consists, to prevent mistakes, I shall name a few things, which will not amount unto this heavy charge in God's reckoning, whatever they may sometimes do in the court of an erring or misinformed conscience.

1, Unbelief does not lie in a person's being in the dark as to his actual union with Christ, or interest in him. A real believer may want the sensible assurance of God's love, and yet at the same time be acting faith with an assurance of appropriation upon the promise of a reconciled God in Christ. Sense may be saying, as in the case of Heman, Ps. 88. "Thou hast laid me in the lowest pit, in darkness, in the deeps. I am afflicted and ready to die, from my youth up: while I suffer thy terrors, I am distracted." And yet faith breathing out its appropriating act, and saying, "O Lord God of my salvation;" it will look in the face of a hiding and smiting God, and say, "Though he should kill me, yet will I trust in him." And seeing it is so, it must needs follow, that unbelief does not lie in a person's being in the dark as to his actual interest in Christ; to say so, were to offend against the generation of the righteous, who may be "trusting in the name of the Lord, and staying themselves upon their God, while they walk in darkness, and see no light."

2, Unbelief does not lie in the interruption of the actings and exercise of faith. We find the faith of the most eminent saints many times interrupted in its exercise, through the prevalency of temptation and indwelling corruption. Ps. 77:7, &c., the holy man there, in a fit of unbelief, cries, "Hath God forgotten to be gracious? doth his promise fail for evermore?" David, in the like case, gives the lie to a God of truth, through the sides of all his prophets, Ps 116:10, 11, "I said in may haste, All men are liars." This was indeed a pang of unbelief; but did not argue unbelief in its reign. Many times faith is laid asleep in its habit, while yet the life of it remains; like Samson in the hands of the Philistines, though his life was continued, yet the locks, wherein his strength lay, were cut.

3, This unbelief, whereof I speak, does not consist in a disbelief of some particular truths of the word, through ignorance, providing they be not fundamental. Every error in the head, through ignorance, does not destroy the being of faith in the heart; no more than every miscarriage in the life, through weakness, destroys the being and reality of the grace of God in the soul. The apostles, we find, all the time of Christ's life, yea, after his resurrection also, were in an error as to the nature of the Messiah's kingdom, imagining that it was to be modelled after the fashon of the kingdoms of this world; neither did they believe the universal call and offer of the gospel unto the Gentile nations, as well as to the Jews until they were convinced of their error by Peter's vision. But, notwithstanding of this error of theirs, they believed in Christ as the promised Messiah, and rested on him as the Saviour of the world.

4, I do not here speak of the negative unbelief of the heathen world, who never had the benefit of gospel-revelation. "How shall they believe (says the apostle, Rom. 10:14,) in him of whom they have not heard?" Their unbelief, or infidelity, is more properly their punishment than their sin. They can no more be punished for not believing in Christ, than a man can be condemned for not seeing the sun at midnight, when it is in the other horzion; or than a man can be blamed for not receiving a gift that was never in his offer. So that it is not the negative unbelief of the heathens I now speak of, but the positive unbelief of those who sit under the light of the glorious gospel.

But, say you, seeing none of these will amount to the charge of unbelief, wherein then doth it consist? Answer, There are three things, any one of which will amount to this capital crime.

1, A denying of the truth of the gospel; a looking upon the word of God, contained in the scriptures, as a fiction, or cunningly devised fable. I am very jealous, there are unbelievers of this stamp among those who are called by the name of Christians; men pretending to be great masters of reason, who, because their weak and depraved minds cannot grasp the unsearchable mysteries of our holy religion, do therefore turn infidel, and reject the whole as an incredible paradox. This very thing upon which they stumble, proves it to be of a divine original. The unsearchable wisdom that appears in every one of the works of God, prove them to be indeed his works, and not works of any created being. And shall it be imagined, that there is less wisdom in his words than in his works, when they are the more immediate product and picture of his infinite understanding, which can never be searched out? Here, if any where, we may expect the "deep things of God; the wisdom of God in a mystery, which none of the princes of this world knew."

2, A doubting or wavering uncertainty of mind about the truths of the gospel, will amount to this crime of unbelief pointed at in my text. There are some who, though they do not go the length of denying flatly that the Bible is the word of God, or that the gospel is of a divine original, yet they are in a hover and suspense about it; like the worshippers of Baal, they halt between two opinions, they neither believe nor disbelieve it; but are like the scales of an even balance, ready to turn either to this or the other side. Such are believers, in Christ's reckoning; for "he that is not with me (says he) is against me."

3, When though a person may be convinced in his mind, by rational arguments, that the Bible is the word of God, that the gospel is of a divine extract, yet does not fall in with the great design of the scriptures, by receiving Christ, and resting upon him alone for salvation, as he is there presented and discovered, we have the design of the whole word of God expressed in one verse, John 20:31, "These things are written, that ye might believe that Jesus is the Christ the Son of God, and that believing ye might have life through his name." And therefore, when Christ is not received as the promised Messiah, the Saviour of the world, and actually improved for these ends and uses for which he is revealed and exhibited in the word; particularly for "wisdom, righteousness, sanctification, and redemption;" in this case, I say, a person falls under the heavy charge of unbelief, and is condemned already. This last is the unbelief which I take to be principally pointed at in my text, and is most frequent and prevalent among the hearers of the gospel. So much for the nature of unbelief.

I come, secondly, to inquire a little into some of its causes: And among many that might be named, I shall only mention these few.

1, The devil has a great hand in it. Faith is the great engine whereby his kingdom and interest is overthrown in the world; and therefore he studies, by might and main, to keep the sinner under the power of unbelief: For which end, he uses a great many wiles and stratagems. His first and principal care is, to hush the house, and keep it in peace and quiet. In order to this, he persuades the man that his state is good enough; that, though he be a sinner, yet his sins are but small and venial; and that it cannot consist with the justice of God to pursue such small sins with eternal punishment. If, notwithstanding of these surmises, the man's conscience cannot be satisfied, but it begins to awaken, challenge, and smite him; he studies to lay him asleep again with the prospect of general and absolute mercy. If again this lying refuge be beat down by the hail of divine terrors, he betakes himself to another artifice; he conceals and hides the attribute of mercy, presenting God to the soul as an implacable and inexorable Judge, who will by no means acquit the guilty; and thus, by hiding the remedy, he studies to drive the sinner to despair. And, indeed, the devil is much more skilled in representing the justice than the mercy of God to a sinner's view, being an utter stranger to the last, but well acquainted with the first from his sad experience. But whatever views he gives of God to the sinner, whether in his justice or mercy, his design is still to carry the soul off from Christ, and the mercy of God running in the channel of his satisfactory blood. By presenting absolute mercy, he encourages the sinner to go on in sin, hoping to be saved, though he never be sanctified by the Spirit of Christ. When he presents the justice of God, he studies to drive the sinner to a hopeless despair of salvation by his atoning blood; and thereupon the sinner either with Judas runs to a halter for ease, or puts on a desperate resolution, that if he be damned, he shall be damned for something; and so takes a full swing in gratifying his lusts, crying with these, Jer. 2:25, "There is no hope, No, for we have loved strangers, and after them we will go." If, notwithstanding of the utmost arts and efforts of hell, the remedy to be discovered to the sinner, viz. Christ, as the alone foundation God hath laid in Zion; then the enemy has another stratagem at hand to discourage the poor sinner from making use of Christ; he persuades the man that he is not fit enough for Christ; he must be so humble, so holy, so penitent, and have this and the other qualification, before he adventure to come to Christ. O if I were sanctified, mortified, self-denied, washed, then Christ would make me welcome. This is nothing but an artifice of hell, for the ruin of souls, persuading sinners that they must bring money and price with them to Christ; that they must have such and such things before they come to Christ, which are only to be got by an actual union with him by faith. This, I say, the devil has a great hand in unbelief, it being the very strength of his kingdom; and so long as he keeps this hold in safety, he is very easy what shapes of morality, civility, or profession, a man may cast himself into; for he knows well, that he who believes not, shall be damned, let him do else whatever he pleases.

2, Ignorance is another great cause of unbelief. "My people (says the Lord) are destroyed for lack of knowledge." Ignorance of God, in his holiness, justice, and other adorable excellencies; ignorance of the law of God in its purity, extent, and spirituality; ignorance of sin in its exceeding sinfulness; ignorance of the great mystery of godliness, the union of the two natures in the person of our wonderful IMMANUEL; ignorance of his substitution in the room of sinners, and of that everlasting and law-magnifying righteousness he has brought in by his obedience unto the death; ignorance of the free access sinners have unto Christ, and his whole salvation, in and by a confirmed testament of promise, which is put in their hands, and left to them, Heb. 4:1, that they may use and claim the benefit of it in a way of believing: I say, the god of this world, he "blinds the minds of them which believe not," that they may not know these things which belong to their eternal peace; he is afraid, "lest the light of the glorious gospel of Christ, who is the image of God, should shine into their hearts." I am persuaded, did sinners but know how near Christ, and his purchased salvation, are brought to them by the gospel, there would not be so many unbelievers among us. People generally look on Christ, and eternal life in him, as things that are far out of their reach; and, thereupon they turn careless and easy about them, having no hope of ever attaining them, being things too high and great for them. But, O Sirs, this is only a vail or mist cast before your eyes, by the great enemy of your salvation, that you may not see your own mercy; for were your eyes opened, you would see Christ, and all the blessings of his purchase, brought, as it were, within the very reach of your hand. The manna is lying round your tent-doors, and you have no more ado but to gather and use it, Is. 46:13; Rom. 10:7, 8; John 6:32.

3, Pride is another great cause of unbelief. This is just the poison of the old serpent, who, being lifted up with pride, fell into condemnation. By pride he ruined all mankind at first, Ye shall be as gods; and by pride he still keeps us under his power: hence we read of high and towering imaginations in the heart of man, which exalt themselves against the knowledge of Christ. There s a pride in the heart of man, by nature, which stands directly opposite to the way of salvation by grace; God is willing to give life but we will needs merit and deserve it; God will have all to be of grace, that boasting may be excluded; but we will have all in a way of debt, that we may have whereof to glory. What, says the proud heart, will ever God give, or shall I take, eternal life for nothing? No, I will not have it, unless God will accept some equivalent, some service or work for it. "Will the Lord be pleased with thousands of rams?" &c. The pride of the heart will set a man a-work, to do or suffer any thing for life and salvation, rather than believe in Christ, and be saved in a way of grace; as we see in the case of the poor deluded Papists. They will rather quit their kingdoms and thrones, put themselves in monasteries, lie on hair, live on alms, tire themselves by saying the book of Psalms over once every twenty-four hours; and for that end break their sleep, by rising twice or thrice a night, saying so many prayers to the Virgin Mary, and to this and the other saint; they will whip themselves, tear their bodies, go into penances and long pilgrimages; all this, and much more, will they do, for pardon and salvation, rather than take God's method, which is to receive eternal life, as the free gift of God, through Jesus Christ our Lord. Whence comes all this stir, but only from the pride of your hearts, which would stoop to any thing of our own devising, though never so base and mean, rather than stoop to be saved in a way of grace? That is a strange instance of the pride of the heart, which we have, Rom. 10:3, where it is said of the proud self-righteous Jews, "They went about to establish their own righteousness, and would not submit unto the righteousness of God." O strange! shall a poor naked beggar, that has not a rag to cover him, reckon it submission or humility in him to accept of a robe? Shall a condemned malefactor reckon it submission to receive the king's pardon? the captive to accept of liberty? or a man mortally wounded to accept of a healing balm? Yet this is the very case with us, through the pride of our hearts we will not submit to the righteousness of God, but will needs establish a righteousness of our own. Nature, though assisted by external revelation, can never think of another way of salvation than that of the first Adam, viz., by doing and working. To be saved and justified by the doing and dying of another, is a mystery which flesh and blood cannot receive, till the strength of natural pride be broken by the almighty power of God. Men naturally will wear no other garment than that which, like the spider, they spin out of their own bowels. But what says God, Is. 59:6, "Their webs shall not become garments, neither shall they cover themselves with their works." Man will needs enter into life and glory, by the door of the law, which God has condemned and barred against all mankind since the fall; "for by the works of the law shall no flesh living be justified." Sirs, allow me to tell you, that God never designed to bring man to life by the law, or the works thereof: no, the law of works was only intended as a scaffold by which he meant to rear up a house of mercy, in which he designed to harbour a company of broken dyvours and bankrupts, that they might live upon his charity and grace for ever; and immediately upon the entry of sin, the scaffold of the law as a covenant was taken down, and broken in pieces. O! what devilish pride is it in us, to attempt the rebuilding of the scaffold, that we may climb up to heaven by it, rather than enter the threshold of the house of mercy, which God has resolved shall be built up for ever! Ps. 89:2, Sirs, allow me to tell you, however high you may climb heavenward upon the scaffold of the law, in your own conceit, and in the esteem of others; yet you shall be cast down into hell, like Capernaum. Your house being built upon the sand, it will fall, and great will be the fall thereof. "The day of the Lord of hosts shall be upon every one that is proud and lofty; and the loftiness of man shall be bowed down, and the haughtiness of men shall be laid low: and the Lord alone shall be exalted," Is. 2.

4, A pretended humility and self-denial is another great bar in the way of believing to many. They thrust away Christ and the mercy of God from them, under a pretence that they are not fit for it. O! says the man, I am such a hell-deserving sinner, my sins are so great, that I dare not think of coming to Christ; he was never intended for the like of me. This carries a fair shew of humility and self-denial, while it is only a devil of pride, transforming himself into an angel of light. You say you are not worthy of the mercy of God. I answer, it is very true; but then you would consider, that mercy could not be mercy, if you were worthy of it; it would be merit, and not mercy: grace would not be grace, but debt, if you could deserve it. This way of thinking or speaking is quite subversive of a covenant of grace, where Christ, and all the blessings of his purchase, are made over to us, in the form of a testamentary deed, or free gift and legacy. "I will be their God, and they shall be my people: I will take away the stony heart; I will sprinkle them with clean water," &c. In these, and the like absolute and unlimited promises, the grace and favour of God in a Redeemer comes to every man's door, be who or what he will; and by these great and precious promises, we must receive Christ, and apply him in a suitableness to our soul's need, or perish for ever. And to refuse Christ, and his salvation tendered in the word of grace, under this pretext, that we are great sinners, is all one, as if a traitor should refuse his prince's pardon, because he has been in arms against him; or as if one should refuse to accept of a free discharge, because he is a bankrupt, drowned in debt.

5, A secret jealousy, as if God were not in good earnest with us, when he offers Christ and his salvation to us in the gospel. I am afraid that this lies at bottom with many; they do not really believe, that God is willing to bestow his Christ, and salvation through him, upon them, though he be every day calling, commanding, beseeching, and intreating them to embrace him. But, Sirs, what else is this, but to charge God with treachery and disingenuity, as if he said one thing in his word, and intended another in his heart? God says, "He is not willing that you should perish;" yea, he swears by his life, that he has no pleasure in your death, but rather that you turn unto him, through a Redeemer, and live: and yet, to think or say that he is not in good earnest, what else is this, but to make God a liar, yea, to charge him with perjury? And what an insufferable affront is this unto a God of truth, for whom it is impossible to lie? We cannot offer a greater indignity unto a man than to call him a liar; yea, if we but insinuate a jealousy of his veracity and ingenuity, it is enough to exasperate and enrage his spirits; for "jealousy (says Solomon) is the rage of a man;" and how then shall we imagine that God will sit with it? O Sirs! be persuaded that God speaks the truth in his heart; his words of grace and truth in the scripture, are the sweet picture of his thoughts. And therefore beware of harbouring the least jealousy in your hearts, as if he were not in good earnest, when he offers his Christ to you, and commands you to receive him, and his whole salvation.

6, People their finding peace and ease in some one thing or other on this side Christ, is another great cause of unbelief. Perhaps the man has had some challenges and wakenings; thereupon he falls to his prayers, vows, promises, and resolutions, to be a better man in time coming, and better servant to God; upon this he finds quiet and ease, and there he rests, without ever coming to the blood of the Lamb. But, Sirs, as sure as God lives, this is but a refuge of lies, a hiding-place which the hail shall sweep away. Do not mistake me; I am not dissuading you from duties; but only persuading you not to rest in your duties; let duties be as waggons to carry your souls to Christ, who is the end of the law, and of all the duties it enjoins; for when you rest in them as a righteousness or ground of acceptance before God, they become a bar in the way of your coming to Christ, and they prove soul-damning and ruining things, instead of being the causes or means of salvation. And, therefore, go a little further than these; do not make a plaster of them to heal the wound of conscience; for if your healing do not come from under the wings of the Sun of righteousness, the wound will fester, and prove deadly in the issue. Let him only be the well-spring of your comfort, who is the consolation of Israel, and in whom all our well-springs are. We read of the brook Cherith, which supplied the prophet Elijah with water for a time; but at length the brook dried up, and he had perished, unless God had brought him to a spring of water. Just so is it with many: they lie for a long time by the brooks of their own duties; and finding some sort of ease and comfort there, conscience is pacified, and they rejoice, because they think God will pity and save them, while they have done as well as they can. But depend on it, these brooks will dry up, and your souls will starve and perish for ever, if you do not, by faith, come to the fountain opened in the house of David, and draw water out of this well of salvation. O come, Sirs, to this open and overflowing fountain: "Whosoever will, let him come, and drink of the waters of life freely:" here you shall find water in the time of the greatest drought. Is. 41:17, "When the poor and needy seek water," in duties, ordinances, and created comforts, "and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them." Jer. 17:7, 8, "Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh; but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit." So then, beware of resting on this side of Christ. Many other causes of unbelief might be condescended upon; but I wave them at present.

II. The second general head proposed was, to give some account of the condemnatory sentence passed against this crime of unbelief. The unbeliever is condemned already. Here I shall, 1, Prove that sentence is passed. 2, Shew in what courts it is passed. 3, Give some qualities of the sentence.

First, I would prove, that sentence is passed against the unbeliever. I need not stand to prove this, when it lies so plain and clear in the text, He that believeth not is condemned already. The word rendered to condemn, is forensic, borrowed from courts of judgment, where the malefactor or guilty person is arraigned and indicted before the judge, his crime made legally evident, and then sentence passed against him, according to the nature and demerit of his crime. So here, the unbeliever is, as it were, arraigned before the bar of divine justice; process is led against him, and he found guilty of the violation of the royal law of Heaven, and of contemning the glorious remedy provided and offered in the gospel; and thereupon sentence goes forth against him, from the mouth of the great Judge, who hath justice and judgment for the habitation of his throne. This man believes not in my Son, and therefore I condemn him to death everlasting; he rejects the Saviour of sinners, and therefore let him die in his sins; he would needs seek life by the law as a covenant, and therefore let the curse of that covenant lie on him for ever. See, to the same purpose, the last verse of this chapter, "He that believeth not the Son, shall not see life; but the wrath of God abideth on him."

Secondly, I come to tell you in what courts the unbeliever is condemned.

1, Then, He is already condemned in the court of the law as a covenant, by which he is seeking to be justified and saved: Rom. 3:19, "Now we know, that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God." Every unbeliever is upon a law-bottom, he is seeking salvation and righteousness by the works of the law, by some good thing or other, which he apprehends to be in him, or done by him, or which he hopes to do. But I may say to you, who are of this law-spirit, as Christ said to the self-righteous Pharisees, John 5:45, "There is one that accuseth you, even Moses, in whom ye trust;" where, by Moses, we must understand the law of Moses. The same say I to you, The law accuseth and condemneth, it is denouncing its heavy anathemas against you, while you cleave to it as a covenant: "As many as are of the works of the law, are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them." While you are out of Christ, cleaving to the law as a husband, it lays you under the curse for every and the least failure in obedience. O Sirs, the vengence of Heaven lies upon you, while you are under the power of unbelief; you are cursed in your basket and store, in soul and body, and all that belongs to you: and the curse not being causeless, it shall come; yea, it cleaves to you, and will cleave to you for ever, unless by faith you flee to him who "hath redeemed us from the curse of the law, being made a curse for us."

2, The unbeliever is already condemned in the gospel-court. Now, do not mistake this way of speaking, as if, when I speak of the gospel-court, I meant, as if the gospel, strictly considered, condemned any man; the gospel, like its glorious Author, comes not into the world to condemn the world, but that the world, through it, might be saved. Neither do I mean, as if there were new precepts and penalties in the gospel, considered in a strict sense, which were never found in the book or court of the law. This is an assertion which has laid the foundation for a train of damnable and soul-ruining errors; as of the Antinomian error, in discarding the whole moral law as a rule of obedience under the gospel; the Baxterian error, of an evangelical righteousness different from the imputed righteousness of Christ; the Pelagian and Arminian error, of a sufficient grace given to every man that hears the gospel, to believe and repent by his own power. But when I speak of the unbeliever's being condemned in the court of the gospel, my meaning is, that the sentence passed against him in the court of the law, is aggreged and heightened by his contempt of gospel-grace. All I intend by it is comprised in that awful word, Heb. 2:3, "How shall we escape if we neglect so great salvation?" or that, Heb. 10:28, 29, "He that despised Moses' law, died without mercy, under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing?"

3, The unbeliever is condemned already in the court of his own conscience. Conscience is God's deputy and vicegerent, and, in the name and authority of the God of heaven, it keeps a court in every man's breast, and either approves or condemns, accuseth or excuseth according to the views and uptakings that it hath of the holy law of God. When the law is only known by conscience in the letter of it, it condemns only for sins which lie against the letter of the law; but when conscience comes to be irradiated and instructed by the Spirit of God, in the spirituality and extent of the law, then it condemns even for these spiritual wickednesses, that are of a more refined nature, and which lodge in the high places of the soul; of which kind is the sin of unbelief. A natural conscience, even though assisted by external revelation, will smite a man for a thousand sins, before it gives him one check for his unbelief. This seems to be the peculiar province of the Spirit of God, to "convince the world of sin, because they believe not in Christ," John 16:8, 9. And O! when once conscience, by the direction of the Spirit, begins to smite for this sin of unbelief, there is no sin in the world that appears in such a formidable hue; and there is no sin that the worm of conscience will gnaw a man so much for in hell through eternity, than that he had a Saviour in his offer, and yet refused him. In a word, let a man be never so moral and sober, let him have never so much seeming peace and quiet, yet he still carries an evil conscience in his breast, till by faith he come to get his "heart sprinkled from an evil conscience by the blood of sprinkling," Heb. 10:22.

4, The unbeliever is already condemned in the court of the church; or, may I call it, in the ministerial court. Ministers, by virtue of the commission they have received from their great Lord and Master, must "go and preach the gospel to every creature." And having acted according to their commission, they must, in the same authority, declare, that he who believes this gospel, shall be saved; he who believeth not, shall be damned. Indeed, this ministerial sentence is but little regarded by a profane and secure world, who are ready to say or think, that our words are but wind. But whether sinners hear or forbear, we must, by our commission, declare to the righteous or believer, "it shall be well with him:" but "wo unto the wicked, it shall be ill with him; for the reward of his hand shall be given him." And when this ministerial sentence, whether doctrinal or judicial, is faithfully pronounced, whatever men may think of it, it is ratified in heaven: Matt. 16:19, "Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven."

5, The unbeliever is condemned in the court of the great God. It is true, every one of these courts I have mentioned is his; he sits as supreme Judge in each of them: but they are only his inferior courts; and while the sinner's sentence is in dependence before them, there is still access for an appeal by faith unto a throne of grace, or mercy-seat. But when once a man comes to be personally sisted before the bar of God at death or judgment, no further appeal can be admitted: the man then goes out of mercy's reach: he that made him will have no mercy upon him; the things that belonged to his peace, are then for ever hid from his eyes. O that an unbelieving world may lay this to heart in time, before their case become absolutely hopeless and helpless: "Consider this, ye that forget God, lest he tear you in pieces, when there is none to deliver."

Thirdly, I come to give you a few qualities of this sentence of condemnation passed against the unbelieving sinner.

1, It is a most mature and deliberate sentence; the sentence is well advised and ripened, before it be pronounced or executed. "The Lord is a God of judgment," and can do nothing that is rash or precipitate. "The Lord is a God of knowledge, and by him actions are weighed;" he ponders the crime, before he sentence the criminal. It was resolved among the counsels of heaven, from all eternity, that every unbelieving sinner should be condemned to the "lake which burneth with fire and brimstone, which is the second death," Rev. 21:8.

2, It is a most righteous sentence, as will appear when we come to speak of the grounds upon which it proceeds. O Sirs, God will be clear when he judges; yea, so clear, that the guilty pannel, before all be done, will be made to subscribe unto the equity of the sentence, and own that his blood is upon his own head. As justice satisfied, and judgment executed upon the Surety, is the foundation of a throne of grace, where the believing sinner is acquitted and absolved; so vindictive justice and judgment, terminating on the person of the sinner, is the habitation of the throne of justice, where the unbeliever is condemned.

3, It is a most awful and terrible sentence; and it cannot be otherwise, for it is pronounced by a terrible Judge: "With God is terrible majesty. He cutteth off the spirit of princes, and is terrible to the kings of the earth." The sentence goes forth from a terrible tribunal, a bench clothed with red vengeance. The nature of the sentence itself is terrible, for it is a sentence of condemnation. To be condemned to a natural or bodily death, is terrible; but to be comdemned to eternal death, to be "punished with everlasting destruction from the presence of the Lord, and from (or by) the glory of his power," has a terror in it, that surpasses expression and imagination.

4, When the sentence comes to be uttered by God against the unbeliever, personally compearing before his tribunal, upon the back of death, it becomes an irrevocable sentence, which shall never be repealed through eternity; it stands ratified for ever: as the tree falls, so will it lie; for God's loving-kindness is not declared in the grave, nor his faithfulness in the land of darkness.

III. The third thing in the method was, to inquire into the grounds of this condemnatory sentence. And, among many others, I shall instance the few following.

1, The unbeliever is condemned already, because, by his unbelief, he has offered the highest indignity to a Trinity of persons in the glorious Godhead, that a creature is capable of. He despises the love of the Father, who, out of his good-will and kindness to a lost world, "gave his only-begotten Son." He gives him to be incarnate; he gives him unto death; and gives him and his whole purchase in the revelation of the gospel, "that whosoever believeth in him, should not perish, but have everlasting life." But now the unbeliever he despises all the riches of this grace and love, and practically says, that the unspeakable gift of God is not worthy to be taken up at his foot. And as he despises the love of the Father, so he tramples upon the blood of the Son, as if it were an unholy thing. He says upon the matter, that Christ shed his blood in vain: hence unbelievers are said to "crucify the Son of God afresh;" they re-act the bloody tragedy that was once acted upon Mount Calvary; and, upon the same account, the unbelieving communicant is said to be "guilty of the body and blood of the Lord." Again, the unbelieving sinner, he sins against the Holy Ghost. I do not mean that every unbeliever is guilty of the unpardonable sin, for then we needed not to preach the gospel to them. But I mean that every unbeliever, in rejecting Christ, he runs directly cross to the work and office of the Spirit, in the economy of redemption. It is the office of the Spirit to convince the world of sin, because they believe not in Christ; but the man is so far from owning this, that he practically denies unbelief to be any sin at all. It is the office of the Spirit to convince of righteousness, i.e. of the necessity and excellency of the righteousness of Christ for justification: but the unbeliever, he goes about to establish a righteousness of his own, and will not submit to this righteousness of God. It is the office of the Spirit to glorify Christ, to "take of the things of Christ, and shew them unto us:" But the unbeliever upon the matter says, "There is no form or comeliness in him, why he should be desired." This, I say, the unbeliever affronts a whole Trinity, Father, Son, and Holy Ghost; and therefore he is condemned already.

2, The unbeliever is condemned already, because he has injured all the glorious attributes and perfections of the divine nature. He rebels against awful and adorable majesty and sovereignty. The authority of God is in a peculiar manner interposed in the command of believing; God speaks of this command as if he had never given another command to the sons of men, 1 John 3:23, "This is his commandment, that we should believe on the name of his Son Jesus Christ." Now, the unbeliever, he flies in the face of all this authority, saying, with proud Pharaoh, "Who is the Lord, that I should obey him?" Let the Almighty depart from me; for I desire not the knowledge of his ways. Again, the man makes a mock of the master-piece of Infinite Wisdom, as though it were nothing but arrant folly. The device of salvation through a Redeemer, is the wisdom of God in a mystery; it is hidden wisdom: but the unbeliever, with the Greeks, calls it foolishness; and with the Athenians, looks on it as mere babbling, when it is brought out in a gospel-revelation. The unbeliever, he also spurns against the bowels of infinite and amazing love; yea, as it were, runs a spear into the bowels of a compassionate God, which are sending out a sound after him, "O turn ye, turn ye; why will you die? As I live, I have no pleasure in your death." He dares and challenges Omnipotency to do its worst, while he refuses to take sanctuary in Christ, and to turn in to the stronghold, where he may be sheltered from the storm, wind, and tempest of divine vengeance. He laughs at the shaking of God's spear, and the whetting of his glittering sword. He gives the lie also to the veracity of God, 1 John 5:10, "He that believeth not God, hath made him a liar;" not as if he could do so indeed; for God will be true, and every man a liar: but the unbeliever does what he can to make God a liar. This is the language of his sin, God is a liar, he is not to be trusted, there is no truth in his words, which is blasphemy in the highest degree. This, I say, the unbelieving sinner, he injures God in all his glorious excellencies. And is it any wonder then though he be condemned already?

3, Another ground of this awful sentence is, because the man counteracts, and runs directly cross, to the most glorious designs that ever God had in view; I mean, his design in the work of redemption through Christ. I shall only clear this in two or three instances. (1,) God's design in redemption was the illustration and manifestation of his own glorious excellencies, which were sullied or obscured by the sin of man: but the unbeliever, as was shewed just now, does his uttermost to darken and affront every one of them. (2,) God's design is, that in all things Christ should have the pre-eminency; that he should have "a name above every name, that at the name of Jesus every knee should bow." But now the unbeliever, like the devil, being lifted up with pride, refuses to bow or submit to that name, JEHOVAH-TSIDKENU, The Lord our righteousness, Jer. 23:6. Rom. 10:3. He refuses to own or bow unto that royal name written upon his thigh and vesture, Rev. 19:16. The KING OF KINGS AND LORD OF LORDS. He joins in a confederacy with those who refuse to stoop unto his royal sceptre, saying "Let us break his bands asunder, and cast away his cords from us," Ps. 2:3. (3,) God's design in redemption is, that grace only should reign, and that all ground of boasting and gloriation should be cut off from man for ever, so as he that glorieth may glory only in the Lord. But now the unbeliever's language is, Not grace but self shall reign. He chooses rather to be damned for ever, than submit to grace's government, "reigning through righteousness unto eternal life, by Jesus Christ our Lord." What, says the man, will not "God be pleased with thousands of rams?" &c. If God will give him life for some equivalent, some good thing, wrought in him or by him, he is content; but to take it for nothing as the gift of free grace, through Jesus Christ our Lord, this is too low a bargain for his proud heart to stoop to. And for this pride of his heart, which makes him to run cross unto God's glorious designs in redemption, he is condemned already.

4, He is condemned already, because his sin (I mean his unbelief) is of a more criminal nature, in God's reckoning, than any other sin that can be named or thought upon. The sin of Adam, in eating the forbidden fruit, was a most aggravated crime. For a creature newly dropt out of his Creator'sfingers, a creature dignified with the lively image of God upon him, exalted unto sovereignty over this lower world, having all things put under his feet: I say, for such a creature, upon a slender temptation, to turn his back on God, and cast himself into the devil's arms, to ruin himself and the whole tribe of mankind at one blow; this, no doubt, was a most crying sin. But yet the sin of unbelief far surpasses it: for our first parents they sinned only against God as a Creator; but the unbeliever sins against him as a Redeemer, consequently he sins against more love than they could sin against, before the revelation of Christ. Again, unbelief is more criminal than the sin of the Jews, in crucifying of the Lord of glory; they crucified him when vailed and disguised under the form of a servant; but the unbeliever crucifies him upon his throne, when the evidences of his being the true Messiah are completed by his resurrection from the dead, Rom. 1:4. It would be a crime of a far more capital nature, to maltreat a king sitting on the throne, with all his nobles about him, than to maltreat him when under a disguise, sitting upon the dunghill with a company of beggars about him: yet the former is the case with the unbeliever. Again, unbelief is worse than the sin of Sodom, which provoked God to rain hell out of heaven upon its inhabitants. Christ tells us that Sodom and Gomorrah will have a cold hell in comparison of those who have had the offers of a Saviour in the gospel, and yet have rejected him, Matt. 11:24, "It shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for" Chorazin, Bethsaida, Capernaum and other cities where Christ had preached. Again, all the sins of the blinded nations are not comparable to the sin of unbelief. We have a black roll of their sins, Rom. 1. toward the close: but yet Christ speaks of them as no sins, in comparison of the sin of those who remain in unbelief under the drop of the gospel: "If I had not come, and spoken unto them, they had not had sin: but now they have no cloak for their sin." Witchcraft is a very monstrous sin; for a man or woman to enter into compact with the devil, and give themselves soul and body to be his for ever: and yet the unbeliever he does the same upon the matter: for he is in league with hell, and with death is he at an agreement. I remember the rebellion of Saul against the express command of God, ordering him utterly to destroy the Amalekites, is compared to the sin of witchcraft, 1 Sam. 15:23. Now, the unbeliever (as was said) he rebels against the greatest command that was ever issued out from the throne of the Majesty on high. I shall only add, that unbelief is a sin attended with aggravations which are not to be found in the sin of devils. The devil never rejected a Saviour, as the unbeliever does; for "he took not on him the nature of angels, but the seed of Abraham." Some think that the devil, and his angels who joined him, were cast out of heaven for refusing to be subject to God in man's nature, when intimation of this design was made in heaven. No doubt he would have been well enough pleased to subject himself to God, manifesting himself in the nature of angels; but to be subject to God manifested in the flesh, he looked upon it as a disparagement. But the unbeliever he rejects God appearing in his own nature, saying, "We will not have this man to rule over us." Is it any wonder then, though the unbeliever be condemned already?

5, He is condemned already, because unbelief is the spring and ringleader of all other sins. Every sin is a turning away from the living God: and whence comes this, but from an evil heart of unbelief? Heb. 3:12. The name of the sin of unbelief may be Gad, for a troop doth follow it. Why are men proud? why are their hearts lifted up within them, as if they were rich, and increased with goods, and stood in need of nothing? Why, the reason is, they do not believe the verdict of the Spirit of God, concerning them, that they are indeed wretched and miserable, and poor, and blind, and naked. Why are men covetous? why have they the world set in their hearts, but because they do not believe that Christ is a better good than this world, and the things of it? Why are men uncharitable to the poor, but because they do not believe that what is given to the poor is lent to the Lord, and that he will pay it again? Why are men secure in a way of sin, crying, Peace, peace, but because they do not believe that wrath and destruction from the Lord is pursuing them? Why is the blessed Bible so much slighted and neglected by many, like an almanac out of date, but because they do not believe it to be the word of God, or that eternal life is to be found therein? Why do people generally hear us, who are ministers, preaching the everlasting gospel, with such raving hearts and careless cars, but because they do not believe that we are ambassadors for Christ, and that God doth beseech them by us to be reconciled unto him? Why do many live in the neglect of prayer? Why are they so formal, heartless, and careless in prayer, but because they do not believe God to be the hearer of prayer? Why are there so many hypocrites, contenting themselves with a show of religion, but because they do not believe there is a reality in religion, and that God searches the heart, and tries the reins? Why do men remain under the power of natural enmity, but because they do not believe that God is love, 1 John 4:16, and that, through the ransom he hath found, he bears a hearty goodwill toward them? Ezek. 33:11. Whence comes that flood of profanity, which, like Jordan, has over-run all banks and bounds in our day, such as, cursing, swearing, cheating, lying, Sabbath-breaking, thefts, robberies, forgeries, and the like abominations! Why the plain reason is, they do not believe there is a God, or that ever they shall stand before his tribunal to answer for the deeds done in the body. The plain language of the heart of unbelief is, "The Lord doth not see, neither doth the God of Jacob regard;" and therefore they give themselves loose reins in a way of sin.

To conclude this head, unbelief is the principal pillar of the devil's kingdom in the world, and in the soul of man. Let this pillar be but broken, and all his strongholds go to ruin. Faith is the radical grace, which gives life and spirit to all the other graces; it is the spring of all true gospel-obedience, therefore called the obedience of faith: so, in like manner, unbelief is the radical sin, which gives life and spirit to all vicious habits and acts of disobedience in the life and conversation. Faith is a shield that beats back the fiery darts of Satan; so unbelief is a shield that beats back all the good motions of the Spirit of God. Faith is the victory whereby we overcome the world; unbelief is the victory whereby the world overcomes us. After all, is it any wonder though such a severe sentence pass against the unbelieving sinner, as that in my text, He that believeth not is condemned already.

IV. The fourth and last thing proposed, was the application, which I shall endeavour to discuss in a few inferences.

Inf. 1, See hence a very relevant reason, why ministers of the gospel do harp so much upon the subject of faith or believing. Why, it is for unbelief, that sinners are condemned already; and there is no way to free them from this sentence, but by bringing them to believe in the Son of God. Unbelief is the main pillar of the devil's kingdom; and therefore the main batteries of the gospel must be raised against it. It is but at best a foolish ignorant cavil of some against ministers. Why so much insisting upon faith? are not other things as necessary to be preached? I answer, Other things are necessary in their own place, but faith or believing in the first place: and till we bring you to believe we do nothing at all, this being the laying the foundation of all religion; and, you know, it is foolish to think or speak of rearing up a superstructure, till the foundation be once laid. Can we ever make you accepted of God without faith in his Son? No, sure, "Without faith it is impossible to please him:" we are "justified by faith without the works of the law." Can we ever make you the members of Christ without faith? No, this is the very bond of the soul's union with him: "Christ dwells in our hearts by faith." Can we ever make you the children of God who are by nature the children of wrath, without faith? No, "We are the children of God by faith in Christ Jesus." It is to them who receive him that "he gives power or privilege to become the sons of God," John 1:12. Let us press and inculcate the duties of holiness with never such flourishing harangues of rhetoric, we shall never make you holy, till we once land you in Christ by faith, he being the fountain and root of holiness; therefore said to be "made of God unto us sanctification." In one word, whatever duties we inculcate upon you, we only call you to build castles in the air, to build a tower without a bottom, unless we first bring you to Christ by that faith which is of God's operation.

Inf. 2, See hence the miserable and mournful condition of the generality of gospel-hearers: they are a company of condemned men, under sentence of death. O that God may dart home an arrow of conviction on the hearts of unbelieving sinners, and persuade them of the truth of my doctrine, that every unbeliever is condemned already. I am sure it is true, whether you believe it or not; and you shall find it to be so, sooner or later. O Sirs! here is a hand-writing against you that may make the joints of your loins to loose, and your knees to smite one against another; HE THAT BELIEVETH NOT IS CONDEMNED ALREADY. And, that I may, if possible, awaken you to some serious thought and concern about this matter, will you consider whose sentence it is? It is none other than God's sentence of condemnation. It is somewhat awful and terrible, to be arraigned and condemned at the bar of man; what then must it be to be condemned at JEHOVAH's bar? The Judge is omniscient; his eyes are as a flame of fire; he setteth our secret sins in the light of his countenance, so that the crime cannot be concealed from him: his justice is unbiassed; his eye cannot be blinded with bribes: the arm of his power cannot be stayed from the execution of the sentence. What a fearful thing is it to fall into the hands of this living God! He is indeed a consuming fire. The solemnity of the bench adds terror to the criminal; and you may see with what solemnity the bench is to be reared, before which you and I must stand ere long, Matth. 25:31, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory." O! whither will the unbeliever fly for help? or where will he leave his glory at that day? If hills and mountains could cover him, he would choose far rather to be buried under them, than appear before the face of the Lamb, when he comes to ride his circuit as the universal Judge of all the earth. You may read your doom, Matth. 25:41, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." The sentence being passed, there can be no stop in the execution; the Judge will have his officers at hand, an innumerable host of angels, all ready for this service: these reapers shall gather the tares, bind them in bundles, and burn them. The Judge will stand and see the sentence executed before his face, saying, "Those mine enemies which would not that I should reign over them, bring hither, and slay them before me," Luke 19:27. Among all the innumerable multitudes of angels, men, and devils, who shall be spectators of the righteous execution, there shall be no eye to pity; and the reason is, because the sinner wilfully, through unbelief, slighted Christ the only Saviour, and refused to accept of pardon and redemption through his blood. Who will pity the traitor who dies for his treason, rejecting his prince's pardon presented to him to the last? Christ would have gathered you, as the hen gathers her chickens under her wings, and ye would not; and therefore ye must die without pity, and without remedy.

Inf. 3, See hence how fitly the gospel is called a joyful sound, Ps. 89:15, "Blessed is the people that know the joyful sound." Among other reasons why it gets that denomination, this is none of the least; it brings a proclamation of life to the sons of death, a sound of liberty to the captive, and of pardon to the poor sinner condemned already. One would think, that the very hint of a pardon to a condemned criminal would make his heart to leap within him for joy: but alas! sad experience tells us, that the gospel, which brings such glad tidings of great joy to condemned sinners, meets with a very cool reception from the generality. Is. 53:1, "Who hath believed our report? and to whom is the arm of the Lord revealed?"

Inf. 4, See hence how ill-grounded the joy and triumph of a Christless unbelieving world is. We would think that man beside himself, who, being under sentence of death, and to be brought forth in a little unto the place of execution, would spend any little time he has, in eating, drinking, dancing, and revelling. Yet this is the very case with the generality; they take up the timbrel and harp, rejoice at the sound of the organ; they spend their days in wealth and ease, without ever thinking that they are condemned already by the great God. All I shall say to stop your career at present is this, The triumphing of the unbelieving sinner is short, and his joy but for a moment. You may indeed "kindle a fire, and compass yourselves about with sparks: but this shall ye have of the Lord's hand, ye shall lie down in sorrow," Is. 50:11.

Inf. 5, See hence how much we are obliged to Christ, who came to save us from this heavy sentence of death we were under: "He came not into the world to condemn the world; but that the world through him might be saved." He himself was condemned, that we might be acquitted. Judgment passed upon him, that it might not pass against us. He was made a curse, to redeem us from the curse of the law. When Adam had entailed death and condemnation upon us, and all his posterity; Christ comes, and by his obedience unto death, cuts off that entail, procuring our justification. "As by the offence of one, judgment came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life," Rom. 5:18. O believer, acknowledge thy obligations to the Son of God; for if he, as thy Surety, had not paid thy debt, thou had been condemned to the prison of hell for it for ever.

Inf. 6, See hence, that it is every man's duty and interest to examine and try whether he be under this heavy sentence, yea, or not. It is a miserable thing to be under sentence of death, and to know nothing of it. Neither will a man ever seek to be freed from it till he be convinced that he is indeed under it. I shall give you the few following characters of such as are under sentence of condemnation,—

1st, You who never yet saw yourselves to be condemned in the court of the law and conscience for sin, and particularly for the sin of unbelief, you are surely under sentence of death to this day; for the first work of the Spirit, when he comes to liberate a poor soul from condemnation, is to "convince the world of sin; of sin, because they believe not on him," John 16:8, 9.

2dly, You whose minds are so blinded with ignorance and prejudice against Christ, that you can see no form or comeliness in him, notwithstanding of the bright displays of his glory that are made to us in the word. "If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them," 2 Cor. 4:3, 4.

3dly, You who are yet wedded to the law as a covenant, and are seeking life and righteousness by that first husband, you are to this moment under the sentence of death; for "as many as are of the works of the law, are under the curse." If you never knew what it is to be dead to the law by the body of Christ, to have as little hope of life and salvation by the law and its works, as though you had never done any one duty commanded by the law in your whole life, you are yet married to the law as a husband, consequently under the law's sentence. Yea, I will adventure to say, that the legalist, or self-righteous person, is a step farther off from heaven and eternal life, than the grossest sinners; for "publicans and harlots (says Christ) shall enter into the kingdom of heaven before you."

4thly, You who cast off the obligation of the law as a rule of obedience, under a pretended hope of being saved by grace, without the works of the law: all practical Antinomians, who are following the swing of their own lusts, are under the power of unbelief, and consequently condemned already. Away with lying, swearing, drinking, whoring believers. Will you pretend to be the people of a holy God, the members of a holy Jesus, the federates of a holy covenant, the heirs of an undefiled inheritance, and yet wallow in your sins, or yet retain any known iniquity in your hearts? No, no. To such, not I, but God himself saith, "What hast thou to do to declare my statutes, or that thou shouldst take my covenant in thy mouth? seeing thou hatest instruction, and casteth my words behind thee." O Sirs, they that are dead to the law as a covenant, they are so far from casting off its obligation as a rule of duty, that they bind it about them as an ornament, choosing it for a light to their feet, and a lamp to their paths. We are not without law to God, when under the law to Christ. The law is so dear and sweet to a true believer, that it is his meditation day and night. O how love I thy law! says David: as if he had said, I love it so well, that I cannot tell how well I love it: "My soul breaketh for the longing that it hath unto thy judgments at all times," Ps. 119:20.

Inf. 7, Is it so that every unbeliever is a condemned criminal before God? O then, Sirs, be concerned at your hearts to get rid of that dismal sentence you are under. What can be matter of concern, if this be not? I come, in the name of God, to tell you that this is not impossible; yea, I dare go further, and tell you that if you will but hear, your souls shall live, and not die under that condemnatory sentence which is gone forth against you. I dare promise you not only a reprieve, but a remission; for thus saith the great Judge, as a reconciled God in Christ, to the poor trembling pannel, standing condemned before the bar of his holy law, "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins," Is. 43:25. Here is an act of grace passed at a throne of grace, sealed with the blood of the Lamb, published and proclaimed on the tops of the high places, that none may pretend ignorance, and that every condemned sinner may take the benefit thereof, and come in upon the King's royal indemnity, granted upon the satisfaction made to justice by his eternal Son. O then, Sirs, "Hear, and your souls shall live, and he will make an everlasting covenant with you, even the sure mercies of David," Is. 55:3, "O earth, earth, earth, hear this word of the Lord."

I come not to tell you, how ye may be rich, great, and honourable in the world; these things are but trifles to people in your circumstances. Should you come to a condemned man, and talk to him of riches, honours, crowns, robes, sceptres, kingdoms: Alas! would he be ready to say, what is all that to me? I am a poor man going into another world within a few hours; If you can tell me how I may save my life, or how I may get rid of my sentence, chains, prison, you will say something to the purpose. This is is the very case with thee, O sinner; for "by the offence of one, judgment is come upon all men to condemnation." And therefore, O poor criminal, listen, lend me a believing ear for a few moments, and I will tell thee how infallibly thou shalt make thy escape.

Quest. O, may the poor criminal say, how is that? I answer, I have no advice to give thee but one; it is an old advice, a new advice, and the only advice that can be given while the world stands; it is the very same which Paul and Silas gave to a poor pannel, trembling at God's bar, crying, "What must I do to be saved?" The plain advice they gave him, I give this day to you, Acts 16:31, "Believe on the Lord Jesus Christ, and thou shalt be saved:" agreeable to which are the words of Jesus Christ himself, in the first part of the verse where my text lies, "He that believeth on the Son of God, is not condemned;" and ver 16, "Whosoever believeth in him shall not perish, but have everlasting life."

Quest. You advise us to believe in Christ; but pray tell us, what is it to believe in him? You have the answer in your Catechism: To believe, is to "receive Christ, and to rest upon him alone for salvation, as he is offered to us in the gospel;" or, in other words, it is to trust and credit him, as the Saviour of sinners, with the salvation of thy lost soul, upon the warrant of his own call and command in the word. Christ's business and occupation is to save that which was lost. Now, you all know what it is to trust a man in his trade and occupation; you who have some business at law, know what it is to trust your advocates with your most valuable concerns, and the whole management of your cause depending before the judges. Well, in like manner, to believe, is, upon the credit of God's testimony concerning Christ in the word, to trust him, as the Saviour of sinners, with the salvation of thy own soul in particular. This, I say, is the business, the office, and occupation of Christ, to save sinners; and he is so fond of employment in his trade of saving, that he says, "Come to me who will, I will in nowise cast out." And therefore trust in him in his occupation; put thy condemned soul in the hand of the sinner's Saviour, for that is to believe in him and on him. O what a happy suitable meeting is it, when the sinner and the Saviour of sinners thus meet together! Some have a notion, when we bid them believe, we bid them do some great thing as the condition of salvation. But this is a great mistake. Believing is a resting from works in point of salvation, and a resting on Christ alone for salvation from sin, and all the effects of it. It is to receive a salvation already completed and prepared to your hand, and brought near to you in the word of grace. But I must not stand further in describing faith at present.

Quest. What influence (may you say) will our believing have upon our being delivered from this condemnatory sentence we are under? Ans. Much every way. For,

1, That moment thou believest, thou becomest a member of Christ as a new covenant head. While under the power of unbelief, thou art a member of the first Adam, and consequently under Adam's covenant, which is a cursing and condemning covenant to all who are under it, "judgment being come upon all men to condemnation," through Adam's breach of it; but in believing, thou becomest a member of Christ, the second Adam, the head of the new covenant, the covenant of grace and promise, which contains nothing but blessings to the soul that takes hold of it, Rom. 8:1, "There is therefore now no condemnation to them which are in Christ Jesus." It is not said, there is nothing culpable or condemnable in the believer; but there is no condemnation to him; he is no more liable to the penalties of Adam's covenant, Christ, his glorious Surety, having endured these in his room and stead; and it were inconsistent with justice, to demand payment of the same debt, both from cautioner and principal debtor.

2, To clear this yet further, the poor soul, in believing, is married unto a new husband, even Christ; and being under his roof, the covert of his blood and righteousness, the condemning law can have no action against it, this new and better husband having made his spouse free indeed, by the imputation of his law-magnifying righteousness: Rom. 7:4, "Ye are dead to the law by the body of Christ (or, by the offering of his body on the cross), that ye should be married to another, even to him who is raised from the dead." He does that for us, which the law could not do, through corruption of nature; particularly, "condemns sin in the flesh, that the righteousness of the law might be fulfilled in us. Christ is the end of the law for righteousness to every one that believeth." And if the law have its end, and be fulfilled in the believer, by virtue of his union and marriage with the Son of God, how can he be liable to condemnation, or any law penalties?

3, That moment the condemned sinner believes in Christ, he is entered heir of a new family, a member of a new corporation: he is come, not to Mount Sinai, but to Mount Zion; not to the earthly Jerusalem, which is in bondage, but to the heavenly Jerusalem, which is free. He is "no more a stranger and foreigner, but a fellow-citizen with the saints, and of the household of God." He comes in among the "general assembly, and church of the first-born." He becomes an "heir of God, and a joint-heir with Jesus Christ;" and the inheritance is settled upon him by a charter, which contains no irritant clauses. No, no: having "taken hold of God's covenant by faith, he hath a name and a place within the walls of God's house," even "an everlasting name that shall not be cut off;" and therefore must needs be free from the condemnatory sentence he lay under before he believed.

4, That moment you believe, your cause is carried into a new court; I mean from a tribunal of justice to a mercy-seat, where all the acts and interlocutors that pass are acts of grace and mercy, acts of pardon and acceptance in the beloved. No sentences of condemnation pass in the court of grace: no; this is inconsistent with the nature of the court. O let every guilty sinner, who finds himself condemned in the court of the law, and of conscience, carry his cause, by a solemn appeal, unto this court; for the court is open to all comers, and the Lord, merciful and gracious, who sits upon this throne of grace, receives all appeals that are made to him, and will in nowise cast out the sinner, or cast his appeal over bar. O, therefore, "let us come with boldness unto a throne of grace, that we may obtain mercy, and find grace to help us in time of need."

Quest. But (may you say) if matters stand thus with a believer, that he cannot fall under the sentence of the law, cannot come into condemnation, then he may live as he lists. Does not this doctrine open a wide door for licentiousness and profanity? for if once a man be a believer, according to this doctrine, he has nothing to fear, and so may do what he will. Were it not better for ministers to forbear doctrines that are liable to such abuse? I answer,

1, The whole counsel of God must be revealed, and not one hoof of divine truth must be suppressed, though a whole reprobate world should break their necks on it, by wresting it to their own destruction. The gospel will be the savour of death unto some; Christ crucified will be a stone of stumbling, and a rock of offence. But shall we, because of this, forbear to preach Christ, and his gospel? God forbid; we must not starve God's children, out of fear lest dogs snatch at it to their own perdition.

2, I own, that a carnal gospeller, who has some swimming notions of the grace of God in his head, may abuse the doctrine of the believer's freedom from condemnation, by virtue of his union with Christ: but the grace of God in the heart teaches the very reverse of this, namely, to "deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world."

3, Though the believer be delivered from the law as a covenant, and its condemnatory sentence, through Christ, yet it does not in the least pave a way to licentiousness; because at the same time that he is assoilized and acquitted from his obligation to the law as a covenant, he comes under stronger and more powerful ties than ever to yield obedience to it as a rule of duty.

I shall conclude this discourse, by naming a few of these bonds of obedience the believer remains under, even when delivered from condemnation.

1st, He is still under the bond of the royal authority of the great God, both as a Creator and Redeemer. The authority and obligation of the divine law can never be dissolved, while God is God, and the creature a creature.

2dly, He is under the bond of interest, to obey the divine law. It is true, his obedience does not give him the title to the reward of glory; it is only his union with Christ, the heir of all things, that gives him this; but yet his own personal obedience is evidential and declarative of his title through Christ. And is it not much for the believer's interest, to have his claim to glory and everlasting life cleared up, and made evident to his own soul? In this sense I understand that word, Rev. 22:14, "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city."

3dly, He is still under the bond of fear: Jer. 32:40, "I will put my fear in their hearts, that they shall not depart from me." This is not a slavish fear of hell and vindictive wrath, for that is inconsistent with his freedom from condemnation; but it is a filial fear of God as a Father, flowing from an affectionate regard unto his authority, interposed in the commands of the law. Though they be not afraid of being cast into hell: yet they "fear him who is able to cast soul and body into hell." Though they have no reason to fear him as a revenging and condemning Judge; yet they have much reason to fear him as a fatherly Judge, lest he "visit their transgression with the rod, and their iniquity with stripes;" for, pass who will unpunished, they shall not pass: "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities."

4thly. He is under the bond of love. He studies to love the Lord his God with all his heart, soul, strength, and mind; and this love of God in Christ, like a strong cord, draws him on in the way of obedience, "I drew them with the cords of love;" "The love of Christ constraineth us," says Paul. This love laid in the believer's heart has such a force and power with it, "that many waters cannot quench it, neither are all floods able to drown it," Song, 8:7; Rom. 8:35, 39.

5thly, He is under the bond of gratitude; being bought with a price, he studies to glorify God in soul and body, which are his. Christ having delivered him from the hand of his enemies, he serves the Lord without fear, in holiness and righteousness, all the days of his life. The believer, when delivered from the hand of the condemning law, he says to Christ, as the men of Israel did to Gideon, Judges 8:22, "Rule thou over us; for thou hast delivered us from the hand of our enemies." Suppose a king should not only pardon a rebel, but restore him his forfeited inheritance, advance him to the highest places of honour about the throne; yea, make him his son, his heir, and set him upon the throne with himself: would not that man be under a far greater obligation to serve and obey the king, than if he had never received such singular favours at his hand? There is no bond of obedience like the bond of gratitude to an ingenuous spirit.

6thly, He is under the bond of a renewed nature. The man is made a partaker of the divine nature, whereby the life of God, the love of God, and the law of God, is laid in his very heart; and this is a mighty bond to obedience: Heb. 8:10, "I will put my laws into their mind, and write them in their hearts." It is engraven there with the finger of the Holy Ghost: his heart is cast in a divine mould, moulded into the will of God, his will of grace, his will of precept, and his will of providence; so that he "delights in the law of God, after the inward man. The law of his God is in his heart," and therefore "none of his steps shall slide."

Lastly, The inhabitation of the Holy Ghost is another efficacious bond to obedience: Ezek. 36:27, "I will put my Spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments, and do them." This law of the Spirit of life, which is in Christ Jesus, makes them "free from the law of sin and death." And being led by the Spirit, they do not fulfil the lusts of the flesh. To conclude, that very grace of God which frees them from the law as a covenant, binds them to it as a rule, Tit. 2:11, 12.

These are some gospel-bonds of obedience: and you who never knew what it is to have your souls under the sweet influence of these, but only obey the law with a view to purchase a title to heaven, or to redeem your souls from hell and wrath, I, in the name of God, pronounce the heavy doom of my text against you, "He that believeth not, is condemned already."

THE DAY-SPRING FROM ON HIGH

A Sermon preached immediately before the Celebration of the Lord's Supper at Portmoak, June 2, 1728.

Luke 1:78,—Through the tender mercy of our God; whereby the day spring from on high hath visited us.

THESE words are a part of the prophetic song of Zacharias, concerning the person, kingdom, and glory of Christ. The man was filled with the Holy Ghost, and this made his tongue like the pen of a ready writer to proclaim the praises of our glorious Immanuel. Whenever the Spirit of glory and of God rests upon a soul, his great work is to glorify Christ. Time will not allow me to insist in opening up the connection. Only in a word, Zacharias having spoken of John Baptist as the harbinger of the glorious Messiah, he tells us what would be is province and peculiar work, ver. 77, "To give the knowledge of salvation unto his people by the remission of sins," or for the remission of sins; that is, to open up the way how guilty sinners may come to be justified through the righteousness of Christ, this being the only way of salvation from the wrath of God, and the curse of the broken law And if any should ask, How comes it about that salvation and remission of sins should be published unto a guilty lost world? You have a very apposite answer to this inquiry in the words of my text: it is, "Through the tender mercy of our God; whereby the day-spring from on high hath visited us."

Where notice, (1), How the manifestation of Christ, as the Saviour, is expressed; it is called, "The day-spring from on high." (2), The moving cause of this manifestation of Christ: it is, "Through the tender mercy of our God, or, as in the margin, the bowels of his mercy. O Sirs, it was not the works of righteousness that we had done, or were to do, that laid God under an obligation to send his Son into the world; no, no, it was the working of his own heart, the rolling of his own bowels of love and pity to perishing sinners, John 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish but have everlasting life." It is observable here, that Zacharias, he doth not simply say, the tender mercies of God; but, through the tender mercies, or bowels of our God. This is the ordinary way of faith; whenever it views God as a God of mercy in Christ, it lays claim to him, it applies and appropriates him; this being the echo of faith unto the covenant-grant, "I will say, It is my people; and they shall say, The Lord is my God." But now, if it should be asked, What way have the bowels of mercy vented themselves unto us? what is the issue of them? Why, says he, "Through the tender mercy of our God; the day-spring from on high hath visited us." As if he had said, By the manifestation of his eternal Son in our nature, and the graicious approach that he has made to us in him, he hath dispelled these dark and black clouds of wrath that were hovering over our heads. "We that sat in darkness, saw great light; and to us that sat in the region and shadow of death, light is sprung up." Some render the words of the text, "the sun-rising from on high, others, the branch-spring from on high hath visited us." I shall follow our own translation, "the day-spring from on high hath visited us." The words will be further clear in speaking to the following observation:

OBSERV. "That Christ's approaches in a way of grace make a joyful day of salvation to spring from on high upon a miserable world, "the day spring from on high hath visited us." Hence it is that Christ is sometimes called the light of the world; sometimes the Sun of righteousness; sometimes the bright and morning Star; and his goings forth are prepared as the morning."

Method,

I. To inquire what this text and and doctrine supposes.

II. Condescend upon the few of the visits of this day-spring.

III. Why his visits are likened unto the spring of the day.

IV. What sort of a day springs up when Christ visits the soul.

V. Why this day is said to spring from on high.

VI. Apply the whole.

I. The first thing is, to inquire what is implied in the expression in the text, "The day-spring from on high hath visited us."

1, It supposes Adam's posterity to be in a dark, lonely, and miserable condition, before Christ visit them from on high. What the condition of the old creation was before the forming of light, that is man's before Christ pay him a visit: the old creation was "without form, and void, and darkness was upon the face of the deep;" so is man; man, he is without form or comeliness, a mass of darkness, and disorder, and misery. As the darkness of the night overspreads the face of the earth before the spring of day; so a melancholy night of darkness overspreads all the children of men. Immediately upon the entry of sin, a curtain, a vail, was drawn between God and man, by the justice and holiness of God, till it was rent again by the death and blood of a Redeemer. O what darkness was upon our first parents before Christ was revealed in the first promise! such a darkness as caused horror and trembling, and flying in among the thickets of paradise. There is a manifold darkness that sin has brought upon man: a darkness of ignorance; the eyes of the understanding are dashed out by the fall, that we cannot know, cannot receive the things of God: a darkness of error, full of mistaken notions about God and the things of God; we naturally change the truth of God into a lie, put darkness for light, and light for darkness: a darkness of enmity and prejudice against God; we are "enmity against God, and alienated from the life of God, through the ignorance that is in us." The very darkness of death is upon us; we "sit in the regions and shadow of death," Matt. 4: the darkness of a legal death, being "condemned already, and the wrath of God abiding on us:" the darkness of spiritual death, being without God, and consequently without life, "in the world, dead in trespasses and sins, like the slain that lie in the grave." Now, Sirs, this is your condition and mine by nature, before Christ came in a way of grace unto us, making the day-spring from on high to visit us.

2, "The day-spring from on high hath visited us," it supposes Christ to be the glorious Sun, whose coming brings light along with him: Mal. 4:2, "Unto you that fear my name, shall the Sun of righteousness arise with healing in his wings." All the stars in the firmament, and constellations of the heavenly bodies, cannot make day till the sun arise; so neither could all the angels of heaven afford the least glimmering of comfort or relief unto a lost world, till the Son of God came and paid us a visit; he alone is "the God of salvation, to whom belong the issues from death."

3, The text implies, that Christ coming upon this errand, for our salvation was unconstrained and voluntary: a visit is a free and voluntary thing without any manner of force. What is said of the natural sun, Ps. 15:5, that he "rejoiceth as a strong man to run his race," is much more true of Christ the Sun of righteousness; he "rejoiced in the habitable parts of the earth, and his delights were with the sons of men." And as the sun in the firmament, with the greatestfreedom, scattered his beams through the world, so doth Christ scatter the rays and beams of his grace and love among sinners in the dispensation of the everlasting gospel. And, when he comes by his Spirit, either in a day of conversion, or of a renewed manifestation of himself to a believer, it is with delight and pleasure that he doth it; "Behold he cometh (says the spouse), leaping upon the mountains, and skipping upon the hills."

4, The text implies, that Christ's visits are wonderful, sweet, and acceptable. What can be more desirable than the spring of day, after a dark, long, and melancholy night? "Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun." O, will the soul say, when Christ comes, welcome, welcome, welcome, ten thousand times welcome, "Blessed is he that cometh in the name of the Lord to save us." O Sirs, never did Christ come yet to visit, but he brought welcome with him: "Lo! this is our God, we have waited for him, we will be glad, and rejoice in his salvation."

5, The text implies an infinite disparity between the party visiting and the party visited; hence the day-spring is from on high. O Sirs, we were brought low by our iniquities, lying upon the very confines of hell; and, therefore, when Christ, who lay in his Father's bosom from eternity, when "he who inhabits eternity, and dwells in the high and holy place," comes to visit us, he must humble and abase himself to meet us; he leaves the upper regions of glory, to dwell or tabernacle with us upon earth, Hence we are told, that though he was "in the form of God, and thought it not robbery to be equal with God, yet he humbled himself, and became obedient unto death, even the death of the cross." Thus you see what the text and doctrine implies.

II. The second thing is, to notice some of the gracious visits of Christ, or gradual advances of this day-spring from on high.

1, Then there was the early visit that he made us in his eternal purpose from the ancient years of eternity, before ever the world was made: Mic. 5:2, "But thou, Beth-lehem Aphratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." Which last words may either denote the eternal generation of the Son; he was begotten of his Father from eternity, being the same eternal, independent, self-existent God with him: or it may point out his eternal destination by the Father to be the Redeemer and Saviour of lost sinners; agreeable unto which is that of Christ, Prov. 8:23, "I was set up from everlasting, from the beginning, or ever the earth was." This was, as it were, his first motion towards us, though, as yet, at a great and inconceivable distance. O Sirs, wonder at this wonderful grace and love of God, that paid us a visit when he saw us in our blood, and before we had any other being, save in his own decree! "When I saw thee in thy blood I said unto thee, Live."

2, There is a visit that he made us in our first parents after the fall, when he told them, that "the seed of the woman should bruise the head of the serpent." This was, as it were, the first peep of day-light on a lost world of mankind. As I was saying just now, no sooner had man sinned, but the dark and dismal night of wrath from the Lord of hosts did overspread our horizon, which struck our first parents with such horror, that they endeavoured to hide themselves among the bushes of Paradise: even while they are every moment expecting to be stricken through with the barbed arrows of divine vengeance and wrath, the Messiah is revealed and promised, and light and deliverance appears with him. And all the prophecies, types, promises, and ceremonies of the Old Testament dispensation, were nothing else but the gradual advances of the Sun of righteousness toward our horizon. But yet all this time the sun is not actually arisen in our view, though after the break of day, in the first promise, the light did shine more and more brightly till the sun did actually arise. And, therefore,

3. There is the visit of the day-spring from on high, in his actual incarnation or manifestation in our nature. This was, I say the rising of the sun in the open view of the world, which, how glorious it was, we are told by these that saw it, John 1:14, "The Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth." The angels, these morning stars, they sing together, and proclaim the tidings of his arrival, as a matter of joy and triumph, Luke 2:10. We "bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." And thereupon they break forth with an anthem of praise, saying, "Glory to God in the highest, and on earth peace, good-will towards men." O how did this Sun of righteousness rejoice to run his race of humiliation in this lower world, having his divine glory obscured with a vail of flesh, lest his dazzling glory should have overwhelmed us! The beams of divine glory were ever and anon breaking through the vail of flesh, in his doctrine, in his miracles, in his birth, life, death, resurrection, and ascension; which I have not now time to insist upon. Only, I would have you to remember, that by this one visit, which he made us in our nature, which continued for the space of about three and thirty years, he fulfilled the law, satisfied justice, finished transgression, made an end of sin, brought in everlasting righteousness, confirmed the covenant, overthrew principalities and powers, destroyed death, opened up the way to the holy of holies, laid a bridge of communication between heaven and earth, by which God might come to man without prejudice to his justice, and man might come unto God without being consumed or overwhelmed.

4. Another visit is the day-spring of a gospel revelation; when the glad tidings of salvation come first to be published, and "life and immortality brought to light," Matt. 4:15, 16, to a people or nation. O what a sweet spring of day was it, when, after the resurrection of Christ, the apostles, and other ministers, as the heralds of the great Messiah, began to proclaim pardon, peace and salvation through his blood, first to the Jews, and afterward to the Gentile nations! How did the dark mists of Jewish rites, types, and ceremonies, and of Gentile idolatry and abominations, evanish, before the bright rays of the Sun of righteousness conveyed in the dispensation of the gospel! And what multitudes of converts were added unto the church, compared for their innumerable number, unto the drops of the dew from the womb of the morning! And what a sweet spring of day was there in our own land, when the gospel came at first to be preached to our forefathers, who were lying under a dark night of Pagan idolatry! And when, after that, a dark night of Popish blindness and idolatry had overspread us again, what a sweet day-spring from on high did visit us in our reformation! And what a pleasant edge of life and zeal for God and his glory was there to be found upon the spirits of our nobles, gentry, and commons, which discovered itself in their frequent renewing of their solemn covenants, to stand by, and maintain a work of reformation against the emissaries of hell and Rome! And how signally did the Lord countenance that work by the downpouring of his Spirit, and the remarkable success of the gospel in the conversion of many souls! So then, I say, the preaching of the gospel in a land, or among a people, is a sweet visit of the day-spring from on high.

5. The day of conversion is another visit of the day-spring from on high; when "God, who commanded the light to shine out of darkness, shines into the heart, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." O how sweet and surprising a visit is this! and what a sweet day dces then break and spring up in the soul! It is such a visit as brings light, and such a light as turns the shadow of death into a pleasant morning. It is a light that not only shines upon the man, but shines into his heart, irradiating all the powers of his soul, and translating him from darkness to a marvellous light. It is "the light of the knowledge of the glory of God." The Spirit now begins to rend the face of the covering that was upon the soul, so that the beams of divine glory, which shined externally in a gospel dispensation, do now break in upon the soul, changing him from glory to glory; the Spirit now glorifies Christ, by taking the things of Christ, and showing them unto the soul. And all this is in the face or person of Christ. The man, who before could see no form or comeliness in him why he should be desired, he now sees him to be "fairer than the children of men, the brightness of his Father's glory, and the express image of his person," and his heart rises at every word or doctrine that has the least tendency to disparage his divine glory. O Sirs, has the day-spring from on high thus visited you? If so, then I may safely say, as Christ did to Zaccheus, "This day is salvation come to thy house," to thy heart, to thy soul.

6. There is the day-spring of a renewed manifestation of Christ, after a dark night of desertion. Perhaps the poor believer has been walking in darkness, and could see no light; clouds and darkness were round about him; God was hiding, Satan harassing him with his fiery darts, iniquities prevailing, trouble and distress surrounding him on every hand, and the poor soul brought to that pinch, as to be crying out, "O that it were with me as in months past! I am cast out of his sight; his mercy is clean gone, he hath forgotten to be gracious;" like Zion, "the Lord hath forsaken me, and my Lord hath forgotten me." However, at length the day breaks, the Sun of righteousness arises, breaks through all interposing clouds, giving such a challenge of grace as that, Is. 40:27, "Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God?" and he takes the poor soul all in his arms and bosom, saying to it, as he did to Ephraim, "Thou art my dear son, thou art my pleasant child, I remember thee still, my bowels are troubled for thee, I will surely have mercy upon thee; and with everlasting kindness am I now returned to thee, though for a small moment I had forsaken thee." O what a sweet visit is this, and what a sweet day breaks upon the soul! How is unbelief, jealousy, despondency, and false surmises of God, put out of countenance! And heartily does the soul boast itself for its rash and hasty conclusions of the Lord's love and faithfulness, saying, "So foolish was I, and ignorant: I was as a beast before thee." O now, now, the day is again broken, and I see that "his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning." Such a visit of the day-spring from on high had the spouse, Song 3:1–4, and Song 2:8.

7. I might tell you, that there is a sweet day-spring visit, that Christ makes to his people at death and the last judgment: John 14:3, "I go away, but I will come again, and receive you unto myself, that where I am, there ye may be also." This is the day-spring of eternal glory, which shall never suffer an eclipse, and which shall never end in a night of desertion, or affliction, or death. Lift up thy head, believer, for this day of complete redemption is drawing near: the day of complete redemption to thy soul is coming at death, and complete redemption to thy soul and body is a-coming: for when Christ, who is thy life, shall appear, then shalt thou also appear with him in glory;" thou shall then sing, and say, "Lo this is our God, we have waited for him, we will be glad, and rejoice in his salvation." Thus I have told you of some of Christ's visits, which makes the day to spring from on high.

III. The third thing proposed was to inquire why Christ's visits are likened unto the spring of day. I answer in the following particulars:

1. The spring of day brings light with it; it dispels the clouds, the fogs, and darkness of the night. So Christ's visits, they bring light to the poor soul that was in darkness, the light of knowledge, the light of comfort and joy along with them. The Sun of righteousness, he scatters beams of light round about him, wherever he goes. And this light is nothing else than the dawnings of glory in the soul, there being only a gradual difference between the light of grace here and the light of glory hereafter, the first being an infallible pledge and earnest of the last.

2. The spring of day is gradual and growing; the beginnings of it are small, but the latter end of it doth greatly increase. The day doth not spring up all at once; no, but by little and little it advances till it come to the mid-day. So is it in Christ's visits that he makes to a land, or to a particular person, his light is gradual and growing. When once he begins to shine, he shines "more and more unto the perfect day." The Sun of righteousness, when once he arises on a soul with healing in his wings, he is aye on the ascendant, and will be so till the mid-day of glory come. Yea, for aught I know, there will be new scenes of glory opening to the saints in heaven through an endless eternity; for it is impossible that a finite understanding can take in at once the perfections of an infinite God.

3. The day-spring brings life and joy with it. The birds begin to chirp and sing, and fill the air with their melodious notes; and every thing puts on another face at the approaching sun. So Christ's visits of grace and love, they fill the soul of the believer with a spiritual melody: the time of the singing of birds draws near, when the Sun of righteousness arises. When he arises in a gospel-dispensation, proclaiming his salvation to the ends of the earth, then is fulfilled that word, Is. 24:16, "From the uttermost part of the earth have we heard songs, even glory to the righteous." And when he arises on the soul in conversion, or in a renewed manifestation, the poor soul it lays aside its sackcloth: it gets "the oil of joy for mourning, and the garment of praise for the spirit of heaviness."

4. The spring of the day is irresistible; all the power of men and devils, with all their combined force, the grossest darkness, the thickest fogs, cannot hinder the dawning of the morning light. So Christ's visits of grace, whether in a gospel dispensation at conversion, or in renewed intimations, they cannot be hindered. When his set time to favour Zion is come, he will not be let or stopt. The mountains of distance, ignorance, enmity, unbelief, they melt away before him; they flow down "at the presence of the Lord, at the presence of the God of Jacob." Everything that stands in his way evanishes as the darkness of the night evanishes at the approach of the sun. Gates of brass, and bars of iron, are broken; strongholds are ruined; high and towering imaginations, that exalted themselves against him, are all levelled and brought down, when he has a mind to come.

5. The spring of the day is manifestative; it discovers things that lay hid in the darkness of the night. The trees, the flowers, the herbs, and other things wherewith the face of the earth is bespangled and adorned, they lay hid in the darkness of the night; but when the day springs up, they appear in their beauty. So here, before Christ visit the soul, the glories of a gospel dispensation they lie hid; but whenever Christ, the Sun of righteousness, arises, the soul "sees the glory of the Lord, and the excellency of our God:" it just comes, as it were, into a new world of wonders. The mysteries of the kingdom, the mystery of a Trinity, the mystery of the incarnation. the mystery of union with Christ, the mystery of justification by his righteousness, of santification by his Spirit, the secrets of the covenant, and every truth of religion, appears with a new beauty and lustre: then it is that sin is seen in its exceeding sinfulness, the law in its extent and spirituality, the covenant in its freedom, Christ in his fulness, God in his greatness and excellency. Hence the day of conversion is called the "opening of the eyes of the blind," and the spirit of Christ a "Spirit of wisdom and revelation."

6. The spring of day is sure to them that have seen day-light. Who doubts of the return of the morning, even when the sun is set, and on the other side of the globe? So Christ's visits, in the renewed manifestations of his love, are sure to the soul that has once had the day-spring from on high visiting it in conversion. God's covenant of grace, wherein he has engaged his faithfulness to return with everlasting kindness, is as firm as his covenant with day. And this, by the way, may serve to stop the mouth of unbelief; when under darkness and hiding, it is ready to say, "His mercy is clean gone," and "he hath in anger shut up his tender mercies;" for as sure as the natural day will spring, as sure shall the Sun of righteousness return again to thy soul with healing under his wings.

7. The spring of day may be clear, and yet clouds may cast up after the day is broken. There may be a fair blink in the morning, and the sun may wade through clouds all the day; yea, may perhaps set in a cloud. So here there may be a bright blink in the day of converting love, and yet, in a little, the sun may be eclipsed, and the poor soul held, all its days in this world, in bondage, through desertion, temptation, affliction, and fears of death; yea, perhaps the sun also may set in a cloud, I mean the soul die under a cloud; but though it be so, yet as the sun sets in safety, though it set in a cloud, so the soul may, and doth die in safety, though it may die in darkness.

8. The light of the day-spring is a common thing, the beggar may use it as well as the king. So the light and grace of God in the gospel dispensation is common and free to rich and poor, &c. Thus you see in what respects Christ's visits are like the spring of day.

IV. The fourth thing was, to inquire what sort of a day it is that Christ's visits bring along with them.

1. It is a day of power: Ps. 110:3, "Thy people shall be willing in the day of thy power." When he comes to visit the soul with efficacious grace, the bars of death are broken, the gates of brass are opened, the everlasting doors are lifted up, the foundations of Satan's usurped kingdom are shaken, and the soul translated out of darkness into the kingdom of his dear Son; hence we read of the revealing of God's arm, Is. 53:1. It is a day wherein Christ comes "travelling in the greatness of his strength, shewing himself mighty to save."

2. Christ's visits make a day of salvation to spring from on high on the soul: hence when Christ pays a visit to Zaceheus, he tells him, "This day is salvation come to thy house." Salvation follows the Saviour's visits in his train; salvation from the curse of the law, the stroke of justice; salvation from the power of sin, the guilt of sin, the filth of sin; salvation from the wrath that is to come. And when this day springs from on high on the soul, the poor creature cannot but say and sing, "He that is our God, is the God of salvation; and unto God the Lord belong the issues from death. Salvation to our God which sitteth upon the throne, and unto the Lamb, for ever."

3. Christ's visit brings a day of espousals with it: Jer. 2:2, "Thus saith the Lord, I remember thee, the kindness of thy youth, and the love of thine espousals." Song 3:11, "Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart." Whenever Christ approaches, and manifests his glory to the soul, he appears as a bridegroom presenting the marriage-contract of the covenant in his hand, saying, as the servant of Abraham to Rebekah, "Wilt thou go with this man?" Whereupon the soul immediately yields itself, with heart and hand, saying, "I am the Lord's. Whither thou goest I will go; and where thou lodgest, I will lodge." "Neither death, nor life, nor things present, nor things to come, shall separate" me from this better husband, "who is raised from the dead."

4. Christ's visit makes a day of liberty to spring up. The poor creature was under the hardest bondage and captivity, shut up in the prison of sin, shut up under the law's curse, shut up in the very gall of bitterness: but, O! whenever Christ comes, he cries to the prisoners to come forth, to them that sit in dark, Show yourselves. He "proclaims liberty to the captives, and the opening of the prison to them that are bound." O Sirs, there is no liberty like that which comes with Christ's visit; "whom the Son makes free, they are free indeed;" hence called "the glorious liberty of the sons of God." Freedom from sin, from Satan, from the world, from unbelief, the reign of natural enmity. Christ's visit brings a year of release, a jubilee with it; "the acceptable year of the Lord, the day of the redeemed of the Lord."

5. Christ's visit makes a day of rest to spring up to the soul. It is a Sabbath, a day of rest; for then it is that the soul enters into his rest by believing. The poor creature was wearying itself in the greatness of its way, toiling and working at the oar of the duties of the law, in order to get life and righteousness; it was going under the weight of sin, as a burden too heavy for it to bear, going under the arrows of the Almighty, that were drinking up his spirits: but, O! when the day-springs from on high, it cries with David, "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee." At the first sight of Christ the soul cries out, as the Lord said of Zion, "This is my rest for ever: here, will I dwell, for my soul desires it, and likes it well."

6. Christ's visit from on high brings a day of love along with it Ezek. 16. "Thy time was a time of love," viz. when I visited thee. It is a time of love on Christ's side; for then it is that he gives vent unto electing and redeeming love, and says to the soul, "I have loved thee with an everlasting love, and with loving-kindness have I drawn thee." His love to the poor soul was like a fire pent up in his breast, seeking a vent and longing for a vent; but, O! when the day springs from on high, the love of God runs out like a river, from "the throne of God and of the Lamb." And then it is a day of love on the believer's side also; the love of God being shed abroad in his heart by the Holy Ghost, it makes his heart to burn within him; so that he loves the Lord with all his heart, soul, strength and mind. "Many waters cannot quench love, neither are all floods able to drown it: if a man would give all the substance of his house" to draw it away from Christ it would utterly be contemned. "Who shall separate us from the love of Christ?" &c.

7. It is a day of grace; for then it is that "grace reigns through righteousness," in a triumphant manner. The essence of grace lies in the freedom and liberality of love, without regard unto merit, or without any manner of constraint. O how doth the freedom of grace shine with a peculiar lustre and majesty in the day of Christ's visit to the soul! The soul that before saw God sitting on a throne of justice, expecting every moment a sentence of condemnation from him, now sees him in Christ sitting on a throne of grace, stretching out a sceptre of grace, calling the sinner to come and receive grace and mercy to help it in time of need. O how liberal is a God of grace in Christ, when the day springs from on high! He gives himself, he gives his Son, he gives his spirit, he gives grace, he gives glory, he gives all the sure mercies of David, and all without money or price.

8. Christ's visit is a day of wonder; for then the man sees him whose name is "Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace." The man, he enters into a new world, "a new heaven, and a new earth wherein dwelleth righteousness." The man, when he looks back to his former state of darkness, deadness, distance, he cannot miss, to be surprised at the wonderful alteration of affairs with him; hence in the day of Christ's visit in the morning of conversion, the man is said to be translated into a marvellous light. The man wonders at Christ, as though he had never heard of him before; he wonders at the great mystery of godliness, God manifested in the flesh. He wonders at the love of God in Christ, "O the height, the depth, the breadth, and length of the love of God, which passeth knowledge!" He wonders at the freedom, fulness, stability of a new covenant. He wonders to see Christ, the head of the covenant, and all the promises of it yea and amen in him. In a word, he wonders at everything; and he wonders where his eyes were that he never saw these things before.

9. It is an everlasting day that springs from on high, when Christ first visits the soul, a day that shall never end. Indeed, the light of the day may sometimes be sadly obscured, insomuch, that, to the believer's sense, he may be under a dark night, and see no light: but, O! whenever the sun arises, he shall never set again; no, no; "the Lord shall be thy everlasting light, and thy God thy glory."

V. The fifth thing was, to show why this day is said to spring from on high. Unto this I answer in these two or three things.

1. Because Christ himself is the most high God, "the high and lofty One that inhabiteth eternity." Indeed, Arians would make him an inferior kind of deity, as though he were not the self-same independent, self-existent God with the Father. But whatever others think or say, to derogate from his glory, let us honour him as we honour the Father; for he is "the mighty God, the everlasting Father, God blessed for ever, the everlasting God, the Lord, the Creator of all the ends of the earth."

2. This day is said to spring from on high, because of his royal descent and progeny, by eternal generation from his Father; he is "the only begotten of his Father," the same in substance, equal in power and glory with him. O wonder, Sirs, that ever a person of his excellency should have stooped so low, as to pay a visit unto man upon earth! and yet so it is, that "the Word was made flesh, and dwelt among us."

3. He is said to spring from on high, because he is the leading blessing that comes down from above, from the Father of lights. He is the unspeakable gift of God, and the gift that brings all gifts and graces in his train and retinue: "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things!" He it is that brings down the new Jerusalem to the earth with him: the greatest glory of heaven came, and visited this lower world when he came.

VI. The sixth thing is, the application. And the first use shall be of information, in the particulars following. Is it so, that the day-spring from on high hath visited us? then,

1. See hence the amazing love of God to the lost family of Adam. When angels sinned, they were "reserved in chains under darkness," and a night of eternal darkness continues upon them; but when he passed them by, he made the day-spring from on high to visit us: on which account we maywell take up that song, Ps. 118:27, "God is the Lord, which hath showed us light." O Sirs, wonder and admire at this love, that passeth all knowledge! John 3:16, "God so loved the world, that he gave his only begotten Son," &c., and, 1 John 4:10, "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins."

2. See hence what great kindness and love lodges in the heart of our Immanuel to perishing sinners. A visit is taken as a token of love and kindness, especially the visit of one that is far above us. If a nobleman, a king, a potentate, should come and visit a beggar in his cottage, everybody would immediately conclude that he had a great kindness for that beggar. Well, Sirs, this is the case here; the eternal Son of God, he had such a kindness for Adam's family, that he would needs pay us a visit. And, O, what a kindly visit was it! He was not content barely to come and see how we did, and then leave us as he found us, which is our custom when we visit one another; no, but he would needs be sib to us, "bone of our bone, and flesh of our flesh;" and because we were drowned in debt, he would needs become surety for us; and because no less would pay our debt than blood, therefore, he "poured out his soul unto death" for us, till justice said, it is enough, and gave him a free discharge of our debt, in his resurrection from the dead, by which we are begotten again unto a lively hope of an everlasting inheritance that is incorruptible and undefiled. And not only has he done all this, but he comes again and visits lost sinners in a gospel dispensation, courting their kindness, beseeching them to be reconciled to God through him, offering to betroth them unto himself for ever. O! is not this "good-will towards men on earth," that may make every one of us to cry out, "Glory to God in the highest, that the day-spring from on high hath visited us?"

3. See hence what happy persons believers are: why, they are "children of light, and of the day;" for the day-spring from on high hath visited them. As there was light in Goshen, when all the rest of the land of Egypt was overspread with darkness; so there is light in the dwellings of the righteous, when all the rest of the world are overspread with a worse than Egyptian darkness. And, therefore, what Moses said of Israel, when comparing them with the rest of the nations, that may we say of believers, the true Israel of God, "The people shall dwell alone, and shall not be reckoned among the nations. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency!"

4. See hence the misery of all Christless, unbelieving sinners; why, they are still in darkness, the day-spring from on high never visited them. It is observable, the words of the apostle, speaking of sinners that are strangers unto Christ, they are darkness, Eph. 5:8. Once were ye darkness; not only are they dark, but they are darkness itself. O, for the Lord's sake, come to "the true light which lighteth every man that cometh into the world." Come and see the light of the Sun of righteousness: come, see and live But more of this afterward.

5. See hence whence it is that Christ is so precious, and his visits so valuable to a believer. He himself is so precious to them, that they esteem all things but dung and loss, in comparison of him; he is far more excellent than all the mountains of prey; and his visits are so valuable in their eyes, that when he is absent they go mourning without the sun; all the world cannot comfort them till they see him, and find him; O empty ministers, empty ordinances, empty word and sacraments, empty prayer and praise, till Christ himself come. Why, the reason of it is this, the day never springs till he come; and when he comes, he turns the shadow of death into the morning; and the poor soul, when the day-spring from on high visits it, it "looks forth as the morning, fair as the moon, and clear as the sun."

6. See hence, whence it is that the saints are lightened by looking unto Jesus, Ps. 34:5, "They looked unto him, and were lightened;" why, they cannot miss to be lightened, when they see the day-spring from on high arising on their souls; then is that word fulfilled, Ps. 30:5, "Weeping may endure for a night, but joy cometh in the morning."

7. See hence, how it comes that the gospel is so glorious; it is a dispensation of glory, and called "the glorious gospel of the blessed God:" why, what makes it so full of glory? why, the reason is, the gospel is the very vehicle of this day-spring from on high, by which "the light of the knowledge of the glory of God, in the face of Jesus Christ," is conveyed to us." "Life and immortality is brought to light by the gospel." O value and prize it and improve it.

The second use, at present, shall be in a word of Exhortation, in three branches.

The first branch of exhortation: is it so, that the day-spring from on high hath visited us? O then, Sirs, be exhorted to come and see the beams of the day-spring, and see the glorious things that he discovers by his light; O come and see the day-spring from on high, and the beams of divine glory, that have broken up in the manifestation of the Son of God in our nature, and in the visit that he makes to us in a gospel dispensation. O Sirs, God the Father invites you, and calls you, "Behold my servant whom I uphold, mine elect in whom my soul delighteth." He himself invites you to behold him, "Look unto me, and be ye saved, all the ends of the earth." Come and see the glory of his Father in him; for he is "the brightness of the Father's glory, and the express image of his person; and he that hath seen him, hath seen the Father," he being the same supreme God, the same independent, self-existent, necessary Being, with the Father. O! woes us, that such horrid blasphemy should be uttered against the Son of God in the Church of Scotland, as if he were an inferior kind of deity, whereby we should have more gods than one. And woes me, that blasphemy against the Son of God should not meet with a deeper resentment in this church, than a bare suspension of the blasphemer, and that he should have so many to befriend him. But whatever others may say of him, let us speak honourably of him, and own him to be the same in substance, equal in power and glory, with his eternal Father. Time will not now allow me to enter upon this subject, and let you see how the name of God, the perfections of God, the works of God, and the worship of God, is ascribed to him in Scripture. All I shall do at this time, is, only to take notice of a few beams of divine glory, that are evidently to be seen in this day-spring from on high.

1. Come and see a beam of adorable sovereignty in him; for he is the most high God, and there is no God greater than he, no God above him, Gen. 22:16, 17. There the Angel speaks to Abraham out of heaven, and that angel was Christ, as the apostle tells us, Heb. 6. He makes an oath to Abraham, saying, "In blessing I will bless thee. By myself, (says he), have I sworn." And if you ask the apostle, why he did swear by himself? he will tell you, Heb. 6:13, that "when God made promise to Abraham, because he could swear by no greater, he sware by himself."

2. Come and see a beam of eternity in the day-spring; for he is the everlasting Father or the Father of eternity, Is. 9:6, "I am Alpha and Omega, the beginning and the ending, the first and the last. Before Abraham was, I am." He was in the beginning, John 1:1, "In the beginning was the Word, and the Word was with God, and the Word was God."

3. Come and see a beam of unchangeableness in this morning star, Heb. 1:10, 11, 12, compared with Ps. 102:25. Who reads that word, Ps. 102. "Of old hast thou laid the foundation of the earth and the heavens are the work of thy hands," but immediately would understand it of the one only living, true, and unchangeable God? It is impossible to understand it of any other than of God himself. We see it expressly applied to Christ, Heb. 1:10, 11, 12.

4. Come and see a beam of adorable wisdom in this day-spring, viz. in an incarnate God, 1 Cor. 1:24, Christ is there called "the wisdom of God, yea, the wisdom of God in a mystery, the hidden wisdom of God; all the treasures of wisdom and knowledge are hid in him." Never did the wisdom of God display itself after such a manner as it hath done in Christ, in bringing these two natures of God and man, which were at an infinite distance, into a personal union one with another. O Sirs, a sight of this great wonder would make you and me to join issue with the apostle, and say, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

5. Come and see a ray of glorious and amazing power springing up in the day-spring of his incarnation. Hence Christ is called not only the wisdom of God, but the power of God. The power of God is manifested in the creation of the world, by a word speaking; it is manifested in the government of the world, and turning the great wheels of providence with an unerring steadiness: but never did God make such a discovery of his power as he did in Christ, when he brought infinite and finite, God and man, to centre in the person of our Immanuel. O Sirs, lift up the eye of faith, and see omnipotency exerting itself in the man of God's right hand, whom he hath made strong for himself. See him treading down the strength of hell, turning the battle to the gate, spoiling principalities and powers, destroying death by death, laying the foundation of a happy eternity, in the death and blood of his eternal Son.

6. Come and see a ray of divine holiness springing out from an incarnate Deity. Isaiah, when he saw his glory, he saw the angels covering their faces with their wings, that they might not be blinded and dazzled with the beauty of divine holiness, crying one to another, "Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory." Holiness did shine in his perfect obedience to the holy law, whereby he not only fulfilled it, but magnified it, and made it honourable. Holiness did shine in his death, wherein he gave such a discovery of his hatred of sin, that he would finish it, and make an end of it, even at the expense of his blood.

7. Come and see a ray of awful and tremendous justice shining forth in the day-spring of his incarnation. Was there ever such an act of justice put forth, as that of bruising his own Son? Sin was found in him by imputation: "It pleased the Lord to bruise him:" he cried, "Awake, O sword, against the man that is my fellow; smite the shepherd." O Sirs, come and see justice satisfied, and judgment executed on the Son of God as our surety, and this laid as the foundation of a throne of grace, that so he might be just, when he is the justifier of them that believe in Jesus.

8. Come and see a bright ray of divine mercy and love breaking forth in the day-spring of his incarnation; the sounding of his bowels, the beating of his blessed heart. O, Sirs, what is Christ, but just the love of God wrapped up in flesh and blood! 1 John 4:9, 10. Here is the highest flight that ever the love of God took; and higher it cannot mount. It is observed by some divines, that the other attributes of God are able to do more than they have done; infinite power can make more worlds, infinite wisdom devise greater things than ever yet appeared unto man; but as for the love of God, it hath stretched itself to the uttermost; it can go no further: what could he do more for us than to give his Son, the Son of his love, to give him unto the death? and how will he not with him freely give us all things? "O the height, the depth, the breadth, and the length of the love of Christ, which passeth knowledge!"

9. Come and see a glorious ray of divine faithfulness in this day-spring of a God manifested in the flesh. God made a promise to our first parents in paradise, that "the seed of the woman should bruise the head of the serpent;" that is, that God should be incarnate, and, in our nature, overturn the devil's kingdom and government. This was the hardest promise that ever God made, and the most difficult to accomplish. Well, but he has done it: what was said in a way of prophecy under the Old Testament, is now to us a piece of glorious history, as a thing already done. O it is done, it is done; "God is manifested in the flesh:" and so that first promise is fulfilled; and it is "a faithful saying, worthy of all acceptation." Now, I say, seeing this promise is fulfilled, all the rest are easy; and we may have no manner of doubt about them, especially considering that they are all "yea and amen in him;" they are all sworn to him as the great covenant head: "Once have I sworn, I will not lie unto David." Thus I have told you of some rays of divine grace that are to be seen in this day-spring from on high.

I shall next tell you of some sweet sights that are to be seen in the light that this day-spring from on high brings along with him. You know, that the spring of the natural day discovers things that lay hid under the darkness of the night; so this day-spring from on high has brought glorious things to light, which I invite you all to come and see. I name only these few.

1. Come and see the council of peace opened, and what was transacted among the persons of the glorious Trinity. We are all naturally fond of secrets, to know what is in the hearts of others; and to know what God was doing, and what were his thoughts before the world was made. Well, Sirs, the day-spring from on high brings this to light; Christ has opened the book, and loosed the seven seals of it, which none else in heaven or earth were able to do. The Father, Son, and Holy Ghost, were from eternity contriving a way how sinners might be saved, in a consistency with justice and the law. Come and see the Father undertaking to send and uphold his Son in the great service of redemption; the Son undertaking to do his Father's will, by fulfilling the law, and satisfying justice by his death; and the Holy Ghost undertaking the application of the whole to an elect world, in the fulness of time.

2. Come and see the temple of God opened, for the day-spring from on high discovers this also; for the temple of God is opened now under the New Testament, a far more beautiful temple than ever Solomon's was, though it was the wonder of this lower world. But, O, here is a temple that is the wonder of heaven and earth, it draws all the spectators in the higher and lower house to behold it; and, Sirs, what shall I tell you, "God is in his holy temple, honour and majesty are before his face, strength and beauty are in his holy place." God dwelt in the temple of Solomon typically; but here in the temple of the human nature he dwells really, yea, the fulness of the Godhead dwells bodily here; and every one that sees him in this temple, sees the brightness of the Father's glory, and the express image of his person.

3. The day-spring from on high is broken; and therefore come and see the way opened to the holiest by the blood of Jesus, even a new and living way consecrated for us. O, Sirs, the door of access to God was immediately condemned and shut up upon the entry of sin: but by the day-spring from on high we may see it opened again, and our way to the Father patent, and every step of the way sprinkled with the blood of the Lamb, and God crying to you to come forward to him "with boldness," yea, to "draw near with a true heart, in full assurance of faith."

4. Come and see the Red sea divided, Jordan dried up, that the Israel of God may have a safe and easy passage to the promised land of glory. O Sirs, there was a Red sea of wrath, a deep Jordan of death, and of the law's curse between us and glory, but Christ has drunk of the brook in the way, yea, he has drunk it dry by his obedience unto the death.

5. Come and see the pure river of water of life, proceeding out of the throne of God and of the Lamb. The spring of day has discovered this also, a river of pardoning, justifying, sanctifying, comforting, establishing, strengthening, and sin-killing grace, proceeding out of a throne of grace, and a voice coming out of the throne, saying, "Whosoever will, let him come, and drink of the water of life freely. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea come buy wine and milk, without money and without price."

6. Come and see the tree of life that grows in the upper paradise, which bears twelve manner of fruits, and whose leaves are for the healing of the nations. O Sirs, here is a sight worthy to be seen? Indeed, Christ himself, that blessed branch that springs from on high, as the text may be rendered; the boughs of the tree are so loaden with fruit, that they bow down from heaven to earth, that we may sit down under its shadow, and taste of the sweetness of these fruits.

7. Come and see the royal law of God, which was violate and broken in the first Adam, again magnified and made honourable by Christ the second Adam, and its Lord well pleased for his righteousness' sake; come and see this righteousness of the law fulfilled in us who believe, Christ being "the end of the law for righteousness' to every one that believeth." O Sirs, is not this a wonder to see God fulfilling his own law as a surety for the broken sinner, and imputing his righteousness unto us for justification? yet this the day-spring brings to light.

8. Come and see the round sum that our cautioner paid unto justice; not indeed a sum of silver and gold, but the precious blood of our Lord Jesus Christ, as of a lamb without spot; blood which is the blood of God,—blood of more value than heaven and earth,—blood sufficient to ransom ten thousand worlds, as to its internal value,—blood crying for better things than the blood of Abel.

9. Come and see the new covenant confirmed and established: the day-spring discovers this also. Adam's covenant was broken, and we are all lying under the curse of it by nature; But, lo! here a far better covenant, even a covenant of grace, whereof Christ is the surety, having sealed it with his blood, and appended new visible seals to it under the New Testament, baptism and the Lord's Supper, the last of which we are this day about to celebrate. Come and see the fulness, freedom, comely order, stability, and perpetuity of this covenant, and how it stands fast in Christ.

10. Come and see the head of the old serpent bruised, by his bruising the heel of the woman's seed: "For this purpose the Son of God was manifested, that he might destroy the works of the devil." He spoiled principalities and powers, and triumphed over them in his cross. So that, believer, thou mayest take courage, for thou hast only a routed, broken, and shattered enemy to grapple with.

11. Come and see death, that last enemy, destroyed by the death of a Redeemer; for he has destroyed death, as well as him that had the power of it. The day-spring from on high lets us see light even in the valley of the shadow of death, so as we need not fear any evil from it; but, on the contrary, that we may rejoice over it as a slain and disarmed enemy, saying, "O death, where is thy sting? O grave, where is thy victory?" Yea, the day-spring from on high lets us see through the grave, and the sweet morning of the resurrection on the other side of it; so that we may sing and say with Job, Our "Redeemer lives; and, therefore, though worms destroy our bodies, yet in our flesh shall we see God."

12. Come and see a complete discharge of the debt that we were owing to justice in the resurrection of our glorious Surety. This also may be read by the light of this day-spring from on high. As Christ died for our offences, or for the punishment of our debt, so he rose again for our justification, or to declare that he had brought in everlasting righteousness, on the account of which we are discharged of the debt, and accepted as righteous in the sight of God. O Sirs, Christ rose from the dead in the capacity of a Surety and Representative; and, therefore, we are said to rise in him, and with him, Col. 3:1; Eph. 2:6. Our Surety, he did not steal out of prison, or break it, no, but "he was taken from prison and from judgment:" the prison-door was opened by an express order from the court of heaven; and, therefore, upon the third day, early in the morning, a messenger was despatched from the throne of justice to roll away the stone from the door of the sepulchre. O Sirs, the lively view of this mystery of love and grace, in the resurrection of Christ, would make us all to take up that sweet doxology, 1 Peter 1:3, "Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, which according to his abundant mercy hath begotten us again into a lively hope, by the resurrection of Jesus Christ from the dead."

13. Come and see an angry and inexorable Deity looking out to us as a God of peace in the light of this day-spring from on high. And how can he be but a God of peace, seeing he has brought again from the dead our Lord Jesus Christ? If he were not a God of peace, would he ever have testified his acceptance of the satisfaction at the hand of our Surety at such a rate? No surely. And, therefore, when we look up to a risen Christ, sitting in our nature at the right hand of God, we may warrantably conclude, that "though he was angry, yet his anger is turned away. Behold, God is our salvation: we will trust and not be afraid: for the Lord Jehovah is our strength and our song, he also is become our salvation," Is. 13:1, 2.

14. As an evidence that he is a God of peace, a reconciled God in Christ, come and see him making for all people in the mount of the gospel, "a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." O Sirs, the day-spring from on high discovers a well-covered table of the blessings of heaven, of all the sure mercies of David, presented and ready for our entertainment, with a frank invitation and call unto every one, to come and eat of this bread, and drink of the wine that he has mingled. And, O Sirs, we tell you in the name of God, that you have as good a right to take and eat, to receive and apply Christ, and his whole fulness as held out in the dispensation of the gospel, as ever you had to a meal of meat when it was set before you. And, therefore, "Eat, O friends, drink, yea, drink abundantly, O beloved."

15. Come and see that life that was lost, forfeited by the fall of the first Adam, recovered and lying ready for us in the hand of the second Adam. Christ, as the second Adam, he stept into the room of the first Adam, and fulfilled every point and article of the covenant of works, which required perfect obedience as the condition of life. And, therefore, life now belongs to him; and accordingly this life is in the Son, God has given unto him eternal life, John 17:2; 1 John 5:11. He is the new heir of eternal life, and of all the promises that belong to it. O Sirs, is not this good news, that our God, our kind Kinsman, has bought back the mortgaged and forfeited inheritance?

16. Come and see our Kinsman and elder Brother assigning and making over himself and his right to eternal life unto us in a new testament, or new and better covenant. "God hath given eternal life unto us" in his word of grace and promise, 1 John 5:11. This testament, this promise, this grant, this offer of life, is made to every man and woman that hears the gospel, or reads the Bible, with an express command to search the testament, that therein he may find eternal life: and we had need to "fear, lest a promise being left us of entering into his rest, any of us should come short of it." O Sirs, be not like fools, having a price put in their hands, yet have no wisdom to improve it.

17. Come and see to read, and subscribe all these as the record of a glorious Trinity; for the day-spring from on high discovers this also. The "three that bear record in heaven, the Father, the Word, and the Spirit," they attest all this in the capacity of habile witnesses; they have deponed upon the truth of everything I have been saying; particularly on the truth of this, "that God hath given to us eternal life: and this life is in his Son." And therefore come and see to set to your seal, that God is true; for if you do not, you make God a liar by unbelief; for which crime you are condemned already.

Object. 1. These are indeed sweet discoveries that are made by the day-spring from on high; but O, say you, how shall we come by a sight of them? Answ. You must open your eyes, that the light of day may enter in to you. Let the day-light shine never so bright, or whatsoever beautiful desirable objects may be round about a man, yet he cannot see while his eyes are shut; and, therefore, you must needs open your eyes, if you would see the day-spring from on high, and the discoveries that it makes.

Object. 2. You bid me open mine eyes, but, alas! I want a visive faculty, and you may as well bid a man that is stone-blind open his eyes, as speak after that manner unto me; for I was born blind, and therefore cannot see. Answ. 1. We would think you brought a good length, if you were but sensible really of your spiritual or soul blindness; for the most part that we have to deal with, they are just like the Pharisees, who said unto Christ, Are we blind also? They think they see well enough, while, indeed, they are stark blind, like moles, in the things of God. (2.) Remember that it is not we, but God himself, that bids you who are blind look up and see this day-spring from on high: Is. 42:1, "Behold my servant whom I uphold." "Look unto me, and be ye saved." And, therefore, in obedience unto him who commands, attempt, and mint, and essay to open your eyes, and see these glorious things which the day-spring from on high discovers; for it is in this way that he recovers sight to the blind. He that bids you look and see, he also counsels you to buy of him eye-salve that you may see. (3.) Follow the example of blind Bartimeus. Christ is coming this way to-day, for his way is in his sanctuary; and while you hear the sound of his retinue or attendants on this occasion, lift up your voice to him, and say, "Jesus, thou son of David, have mercy on me, and let me receive my sight:" only ask in faith, nothing doubting of his ability and willingness to do it; for it is his promise to open blind eyes, to make the lame to leap like an hart, and the tongue of the dumb to sing. This much then for my first exhortation, to come and see the day-spring from on high, see his glorious rays, and the glorious discoveries that he has made to a lost world. I proceed now to a

Second exhortation. Is it so that the day-spring from on high hath visited us? Has he visited us by an actual assuming of our nature, which he is now wearing in heaven? and doth he visit us with the offers of his grace and love in a gospel-dispensation? O then be exhorted and intreated to receive and entertain his visit. O bid him welcome and say, "Blessed is he that cometh in the name of the Lord to save us." What is faith? we are aye calling you to believe; and if you ask what it is, here is a plain and easy answer, It is just to receive and welcome the Son of God, the Saviour of sinners, coming to visit you in the gospel call and offer. You all know what it is to receive a visit from a friend; when you receive him, you bid him welcome, you open your door to him, you give him his errand, and intreat him to stay with you. So to believe, is to entertain the visit of him that brings the day-spring from on high along with him; it is to make open doors to him, to lift up the everlasting gates of your souls and bid him hearty welcome, and to give him his errand, by trusting him in his saving, justifying, sanctifying, and reconciling work.

O, Sirs, need I use any motives or arguments to persuade you to entertain the visit of the day-spring from on high? You welcome the day-visit of the natural sun in the firmament; and will you not welcome and receive the visits of the Sun of Righteousness, who comes with healing under his wings to you? However, because sad experience tells us that they are but few who do really entertain the visit that he makes in a gospel dispensation; yea, it is the hardest matter in the world to persuade sinners to give him a hearty welcome; I shall offer a few gospel considerations to your rational faculties to persuade you. And while we are speaking, O be calling up to heaven, that God himself, by a sweet and irresistible power, may persuade and enable you to make his visits welcome.

Consider then, 1, Who he is, and whence he comes. O! well may we cry out, "Who is this that cometh from Edom, with dyed garments from Bozrah? Men and angels cannot declare his generation. Such is his excellency, that we cannot frame to pronounce his name, or call him "Lord, but by the Holy Spirit." His name is the "King of kings, and Lord of lords, the Prince of the kings of the earth." O who would refuse to welcome his visits, who humbles himself when he beholds things that are in heaven! And then will you consider from whence he comes; he comes from a far country, the land afar off; he has left his royal palace, and all the pleasures that he had with his Father before the world was, to visit you, and yet will you not make him welcome? If a great king should undertake a journey from the uttermost ends of the earth, to make a visit to any of you, would you bid him depart from you? would you cast your door in his face when he were come? Well, Sirs, this is the case; and, therefore, O receive and entertain his visit that he makes to you in the dispensation of the glorious gospel.

2. Consider what is his errand when he comes to visit us from on high. Indeed, you and I might have expected a visit of wrath and vengeance, that he should come to resent his own and his Father's quarrel, for the contempt of his authority, and the violation of his holy law. But, O Sirs, what shall I tell you, "Christ came not to condemn the world, but that the world through him might be saved; the Son of man came to seek and save that which was lost; he came to deliver you out of the hands of your enemies, that you may "serve him without fear, in holiness and righteousness before him all the days of your life." His errand in his visit that he is making this day is to hide you from the stormy wind and tempest of God's wrath, that is ready to break upon you and overwhelm you for ever. His errand is to wash you, because you are polluted; plunged in a ditch, so that your own clothes abhor you; and he is saying to the filthy sinner, "I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you." His errand is to heal you, because ye are over-run with wounds, bruises, and putrifying sores: thou art like the poor man that was lying wounded, half-dead, between Jerusalem and Jericho; he is the tender-hearted Samaritan come to bind up and heal thy wounds. He sees thee stark naked, without a rag to cover thee; and, therefore, his errand is to "clothe thee with the garments of salvation, and to cover thee with the robe of righteousness. His errand is to open the prison doors, to knock off thy fetters, and to confer a glorious liberty upon you. O Sirs, who is it in his right wits that would refuse to entertain a visit from one that comes upon such an errand?

3. Consider what rough ways, what thorny paths, what hardships and difficulties he has gone through, in paying a visit to you in a gospel dispensation. He had the wrath of his Father, the rage of men and devils, to encounter in his way. He was torn in pieces; his soul and body rent asunder in his way to you. He was hunted like the hind of the morning, and chased up and down by the hounds of hell, till they slew him on mount Calvary: and all for your sake, and out of kindness to you. In a word, mountains were in his way; but he came "leaping upon the mountains, and skipping upon the hills." Seas of blood and wrath were in his way; but he wades them all to pay you a visit. And yet when he is come through all these, and innumerable more hardships, out of kindness to you, O will you not make him welcome when he is come.

4. Will you consider how near he is come to you in this day-spring of gospel light. He is come so near in his visit, that he is even at thy door: "Behold I stand at the door and knock." His visit is so near, that thou needst not "ascend into heaven, nor descend into the deep," in quest of him: "The word is nigh thee, even in thy mouth, and in thy heart; that is the word of faith which we preach." And when he himself comes near, he brings his righteousness and salvation along with him, Is. 46:13. Now, why is he come so near to visit thee with his righteousness and salvation, but that thou mayst give him a kindly welcome? O say, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners."

5. You are concluded under a royal law, enacted by the authority of Heaven, to entertain the visit of this "day-spring from on high;" and a law which is fenced with the severest penalty if it be disobeyed. The law is recorded, 1 John 3:23, "This is his commandment, that we should believe on the name of his Son Jesus Christ:" and this God looks upon as the Alpha and Omega of our work and business in the world, John 6:29, "This is the work of God that ye believe on him whom he hath sent." And unless that you welcome the visit that his Son makes you, no other work or service you do him can be accepted; for "without faith it is impossible to please him." And, therefore, Sirs, consider, it is not less optional to you to entertain his visit or not; no, if you do not, you are guilty of rebellion against God, and of disobedience to the great command that was issued out from the throne of glory above; and "disobedience is as the sin of witchcraft," which is to be punished with burning.

6. Consider how well he takes it, when his visit is received, when he is entertained in a way of believing: O it is "the day of the gladness of his heart;" he comes in and sups with us, and we with him. Christ rejoiced in Spirit, when an account was brought to him, that his gospel was received through the cities of Israel. He takes it so kindly when his visits are entertained, that he comes in and fixes his rest and abode in the soul, never to depart: he says, "This is my rest for ever: here will I dwell for I have desired it."

7. Consider that this visit of the day-spring from on high will not always last; I mean, his visits in a gospel dispensation will come to an end. We read sometimes in Scripture of a day of grace, a day of salvation, a day which is the sinner's day; "If thou hadst known in this thy day, the things which belong unto thy peace!" says the Lord to Jerusalem. Jerusalem's day was the day in which Christ visited them in his own person, and by the ministry of his apostles, opening up the great mystery of salvation: that day of theirs is now set, and a long dark night is come upon them; "the things that belong to their peace are hid from their eyes." So, Sirs, this is the day in which Christ, the Sun of Righteousness, is visiting you; but you know not how soon he may withdraw, and leave our house desolate; he may lift his tent, and remove to another place of the world. But, however, the day of gospel light may be continued in the land, yet death will put an end to it, as to every individual person in a very little. And, therefore, O, for the Lord's sake, entertain him, while his visiting day continues. This is the "acceptable time, this is the day of salvation; If ye will hear his voice, harden not your hearts, lest he swear, that ye shall never enter into his rest."

8. To engage you to entertain and welcome the visit of the day-spring from on high, consider that he is loath at his very heart to go away with a slight: he hates parting and putting away; he does not think of departing without getting a welcome, Hos. 11:8, "How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together."

9. His heart is saddened to the last degree, when his visits are not entertained; he wept over Jerusalem, saying, "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes." O Sirs, how can you find in your heart to sadden his heart, that brings the day-spring from on high with him? Christ had many a sad heart, when he was here upon earth; he was "a man of sorrows, and acquainted with grief:" but will you make his heart sad now when he is in heaven? There is nothing has such a tendency to sadden his heart in heaven, as to see sinners rejecting the visits and offers of his grace and love, that he makes to them by the gospel.

10. If you do not entertain the visits of his grace now, he will visit you in another manner; he will pay you a sad visit. Perhaps he may visit you in a way of awful wrath and judgment, even on this side of time: "Shall I not visit for these things? and shall not my soul be avenged on such a nation as this?" Sometimes sad temporal judgments follow upon the rejection of Christ, even in this life. But though you may perhaps escape temporal strokes, yet there is a sad visit abiding you at death and the last judgment; when Christ appears in his glory, rearing up his tribunal in the clouds, then you, who would not entertain his visits of grace, shall begin to weep and wail, Rev. 1:7, "Behold he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him." O, Sirs, let these things prevail with you to entertain the visit the day-spring from on high is making to you in the gospel dispensation.

Object. 1. You bid me entertain his gospel visit; but, alas! I am aye thinking, that his visit is to others, and not to me. I answer, That is just the art and subterfuge of unbelief; under a pretended modesty, it will not receive Christ's visits, as if his visits were for others, and not for the soul in particular. But, Sirs, allow me to tell you, that though unbelief may carry a blush of pretended humility in its countenance, yet it is nothing but devilish pride at the root or bottom. But whatever may be the surmise of unbelief, yet I can assure you, in the name of God, that his visit in the gospel dispensation is to thee, man, to thee, woman, as particularly as if thou wert named by name and sirname; he stands at every individual man's door, and knocks, saying, "Open to me, and I will come in;" and to you is the voice of wisdom directed, even to the sons of men. And, therefore, take it home and apply it to yourself in particular, with as great assurance as though you heard a voice out of heaven, calling you by name and sirname.

Object. 2. I would fain receive his visit, but I think I see great mountains between him and me, he is behind the mountains, and I am far off from him, and he is far away from me. Answ. Jesus Christ is not so far off as every unbelieving heart would suggest; for, "behold he standeth behind our wall," waiting to see if we will rue upon him, and receive his visit. Thou sayest thou art afar off, but his voice is even unto such, Is. 57:19, "I create the fruit of the lips; peace, peace to him that is far off, and to him that is near." "The promise is unto you, and to your children, and to all that are afar off," says Peter to his hearers, Acts 2:39; and the same say I unto you. You say there are mountains between him and you; but "behold he cometh leaping upon the mountains, and skipping upon the hills." If thou wilt but give him entertainment, he will make all mountains as a plain at his presence: "Jordan is driven back; the mountains skip away like rams, and the little hills like lambs."

Object. 3. My sins are so great that he will never visit me. Answ. See him visiting the greatest of sinners with the offers of his love and grace, Is. 1:18, "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

Object. 4. I am a condemned sinner, under sentence of death from the holy law; therefore his visits cannot be to me. Answ. He comes to visit you and me, because we are condemned to die. His visit that he made in his incarnation was "to them that were under the law, to redeem them, that we might receive the adoption of sons. And if you will receive his visit in the gospel, the sentence of condemnation shall that moment be taken off you; for "he that believeth on the Son of God is not condemned;" yea, "There is no condemnation to them which are in Christ Jesus."

Object. 5. I am vile, filthy, and polluted, therefore his visit is not to me. Answ. "Though thou hast lien among the pots, he will make thee as the wings of a dove, covered with silver, and her feathers with yellow gold." He is saying to thee this day, "Wilt thou not be made clean?" "I will sprinkle clean water upon thee, and thou shall be clean: from all thy filthiness, and from all thine idols will I cleanse thee."

Object. 6. I have refused his visits in the gospel so often, that I am afraid he is gone, he is departed, and will never come again. Answ. Jer. 3:1: "Though thou hast played the harlot with many lovers; yet return again to me, saith the Lord." He calls backsliders to return, and he will heal their backslidings.

Object. 7. I do not know if I be among the elect that were given to Christ; and, if so, his visit is not to me. Answ. His visits and offers of grace in the gospel are to sinners, to "men, and to the sons of men;" and if thou find thy name there, thou hast no reason to exclude thyself. You begin at the wrong end of things, when you meddle with the decrees of God, which are secret things, and belong to the Lord. Look ye to things that are revealed in the word first, and that is the way to win into the knowledge of the secret designs of his heart; and, for your encouragement to take this way, I never yet heard it miscarry. They who take God at his word, and hold him at his word, they find themselves among the number of the elect; whereas they that will needs begin first to search God's secret decree, and die in this way of doing, they find themselves among the number of reprobates in the end. And, therefore, meddle you first with things that are revealed, search the Scriptures, consult the oracles of the word, read your name there, and see whether or not Christ be speaking to you, and visiting you there: and thus you shall know that love lies in his heart to you.

Object. 8. You bid me receive Christ's visits; but, alas! how can I do it? I have no entertainment for him. Answ. He brings entertainment with him. When his visit is received, he comes, and he sups with us, and causes us to sup with him. If you think that you have any entertainment but what he brings with him, I have little hope of you indeed.

Object. 9. I am a poor hard-hearted sinner, my heart is like a piece of the nether millstone. Answ. Entertain his visit; for "he takes away the stony heart, and gives the heart of flesh."

Object. 10. I am so impotent, that I cannot open to him when he comes; how can I receive his visit, when the key of the heart hangs only at his own girdle? Answ. He comes to visit thee because thou art impotent, to give thee strength; and he has said, that he will "give power to the faint, and increase strength to them that have no might;" only put the work in his hand, and he will work all thy works in thee and for thee.

A third branch of exhortation from the doctrine is this, I exhort you, and call you not only to receive the visit that he is making to you in a gospel dispensation, but look up to him for a visit of his special grace and love on this occasion to your own souls. O pray that the day-spring may break up among us. Believe, expect, hope, and trust for a visit of the glorious "Sun of Righteousness, the Bright and Morning Star, that in his temple every one may speak of his glory." I say it again, that I would have you to hope, believe, trust, and wait for a visit of the influences of his Spirit, of the discoveries of his glory, of the light of his countenance to your own souls on this occasion. I am persuaded that it would fare better with us, if we were more taken up in trusting, and hoping, and expecting good at the Lord's hand. Many folk go to pray, go to hear the word, go to a sacrament; but they do it as if no good were to be got at the Lord's hand, as if the master of the feast kept a narrow house, and grudged to give of his goodness to his guests. They think, that his liberal offers, and calls, and invitations, are only from the teeth forward. But, O Sirs, this is a reflection on our glorious Lord and Master; and I would have you to entertain better thoughts of him, and to come with expectation and hope of a visit of the day-spring from on high.

Here I shall show, 1. What advantages a visit of the day-spring brings along with it. 2. What grounds your faith and hope have to go upon in expecting it and looking for it.

The first thing is, to tell you of some advantages a visit of the day-spring from on high brings along with him.

1. His visits by his Spirit's influences, and communications of his grace and love, whether in conversion, or in renewed manifestations, bring life with them unto the dead sinner, or languishing saint and believer, And, O, how can it be otherwise? for he is the Lord and Prince of life, "he is the resurrection and the life, the way, the truth, and the life." Whenever he comes near unto the dead sinner, the Spirit of life enters into him, though he were as dead as the dry bones that were scattered about the grave's mouth. And whenever he comes near unto the languishing believer, he revives as the corn, when a warm shower of the rain of heaven falls upon it; the fields laugh, the bread of corn, that was withered, pricks up its head and looks pleasant, with a shower of rain and a warm blink of the sun. Just the same effect has a visit of the day-spring from on high on the soul: "I will be as the dew unto Israel:" and what then? "He shall grow as the lily, and cast forth his roots as Lebanon. They that dwell under his shadow shall return, they revive as the corn, and grow as the vine, the scent thereof shall be as the wine of Lebanon," Hos. 14:5–7.

2. A visit of this day-spring from on high brings riches and wealth along with it; and no wonder, for he is "the heir of all things. In him are hid all the treasures of wisdom and knowledge;" unsearchable riches are with him. And when he visits the soul with his salvation, he does as the wise men of the East did to him, when they came and saw him in his swaddling clothes, they made a present of gold to him; and he makes a present of gold when he visits the soul, far better than the gold of Ophir; yea, he says to the soul, as he said to his Father, in his prayer, John 17. "All mine are thine;" all that I have is thine; I am thine, and all that follow me; all the treasures of my grace and glory, I assign them, and make them over unto thee. O! is not such a visit valuable?

3. Christ's visit brings honour along with it: "Riches and honour are with me. Ever since thou wast precious in my sight, thou hast been honourable." When this day-spring visits the soul, he sets the soul on high; "he raiseth up the poor soul out of the dust, and lifteth the needy out of the dung-hill: that he may set him with princes, even with the princes of his people," Ps. 113:7, 8. It is nothing else but a visit of this day-spring, that makes the believer "more excellent than his neighbour."

4. His visits bring alacrity, joy, and cheerfulness along with them. When this day-star arises in the heart of a sinner, that has been wading through the blackness and darkness of a lawtempest, O what a strange alteration doth he make in the soul! The poor thing that was expecting every moment to drop into hell, begins to rejoice in the hope of the glory of God. David, Ps. 116:3, he is crying out through the terrors of the law and of conscience, and the melancholy apprehensions of vindictive wrath, "The sorrows of death compassed me, and the pains of hell got hold upon me; I found trouble and sorrow;" however, the day-spring from on high arises on his soul, in the following part of the psalm, and therupon he alters his note, and chants and sings to the praises of the Lord, saying, "I was brought low, and he helped me. What shall I render unto the Lord, for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord."

5. A visit of the day-spring brings strength with it to the weak and weary soul. "He giveth power to the faint, and increaseth strength to them that have no might. O! whenever he comes, he makes the feeble as David, and as the angel of God before him. The man who had no might becomes strong for work, saying, "Lord, what wilt thou have me to do?" strong for war, the arms of his hands are "made strong through the mighty God of Jacob;" strong for enduring trials and afflictions, saying, "Though he should kill me, yet will I trust in him." "Who shall separate me from the love of Christ?" In a word, the man that was sinking though despondency, by the prevailing of unbelief, becomes "strong in faith, giving glory to God."

6. A visit of the day-spring from on high makes the timorous and faint-hearted soul courageous, and bold as a lion. The poor thing that durst not look God in the face, through a sense of guilt, but was like the timorous dove, hiding himself in the clefts of the rock, when a visit comes, it lifts up its face with a holy and humble boldness; "Having, brethren, boldness to enter into the holiest by the blood of Jesus." It comes with boldness to a throne of grace, for "grace and mercy to help in time of need." And then the man gets boldness towards all his accusers, so that he dare look the law and conscience, the devil and the world, in the face, saying, "Who can lay anything to my charge? It is God that justifieth: who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for me." He gets such boldness by the visit of the day-spring from on high, that he can now "go to the altar of God, to God his exceeding joy." He is not afraid to go to a communion-table, lest he eat and drink damnation to his soul; no, he sees it to be a cup of salvation; and, therefore, eats and drinks with a merry heart, knowing his right to the children's bread. He gets such boldness and courage when the visit comes, when the day-spring arises, that he dare look death, the king of terrors, in the face, with a holy courage and bravery, saying, with David, Ps. 23:4, "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me, thy rod and thy staff they comfort me." Thus you see some of the great advantages that do accompany and attend a visit of the day-spring from on high.

I shall next give you some advices in order to obtain a visit of this day-spring.

1. Trust and believe it: "Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God?" John 11:40, "After that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance."

2. Hope for it; for "he takes pleasure in them that fear him, and in those that hope in his mercy. The expectation of the poor shall not perish." See Jer. 17:7.

3. Long for it; for "he satisfieth the longing soul, and filleth the hungry soul with goodness."

4. Pray for it; for "he hears the desire of the humble, he will prepare their hearts, and cause his ear to hear." Hannah prayed for it, and she got it. David prayed for it, and he got it.

5. Wait for it; for "the Lord is a God of judgment, blessed are all they that wait on him."

6. Study purity in heart and life: "Blessed are the pure in heart: for they shall see God," Ps. 15:1, and Ps. 24.

But now, secondly, you may be ready to say, You bid us trust and hope for such a visit as this of the day-spring from on high; But, O, will you tell me what I have to build my faith and hope upon as to this matter. In general, I would have you to remember that faith or believing, or trusting in the Lord, is the stated way laid down to us in the word; it is the method that God has prescribed to us for receiving any good at his hand, either in time, or through eternity. We are told, that "without faith, it is impossible to please God;" but, on the other hand, everything we do, though it were but the weakest mint of obedience, pleases him, when it is done in faith. And he has established an inseparable connection between faith and every mercy or blessing of his covenant: the covenant is, as it were, the well where the water of the Redeemer's grace and fulness is laid out to us; but faith is the bucket that draws, and the mouth that drinks it. Would you see the salvation of God? Well, believing is the way to it: "Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God?" Would you share of the blessings of divine mercy and grace? Faith or believing is the way to get them; for "he that trusteth in the Lord, mercy shall compass him round." Would you have the Spirit of Christ and his saving influences to rest on you? Well, this is to be had by faith: "After that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of your inheritance." So would you have a visit of the day-spring from on high? then you must take heed, in a way of believing, unto the sure word of prophecy or promise, "until the day dawn, and the day-star arise in your hearts," 2 Pet. 1:19.

But, say you, You bid us aye believe and hope for a visit of the day-spring from on high; but what have we to build our faith and hope upon as to this matter? for my part, may the poor soul say, I have been minting at the work of self-searching and examination on this occasion, and after all, I can find no ground in myself to expect that the day-spring from on high will visit me, but just on the contrary; I find upon trial, so much sin, so much ignorance, so much unbelief, so much untenderness in my way and walk, as makes me fear and apprehend, that if he visit me at all, he will visit me in a way of wrath, and not in a way of mercy; and, therefore, it is in vain to bid me trust or hope for a visit of the day-spring.

Answ. I would have you here carefully to remark and notice a trick of Satan, and of a deceitful and desperately wicked heart, to lead the soul off from the foundation of faith and hope that God has laid in Zion. Satan, and a deceitful heart together, they are aye telling us to seek the foundation of faith and hope within ourselves; and if we cannot find it there, then they bid us say, there is no hope, no ground to expect any good at the hand of God: and so when a person, in obedience to the command of God, has upon trial found in himself a mass of iniquity, darkness, and unbelief, his hands are rather more weakened for his work than before, and more discouraged. But, Sirs, would you know what is the great design of self-searching and examination; it is not that you may find a ground of faith and hope within you, but that by seeing the ills of your hearts, by seeing your deadness, your darkness, your enmity, your unbelief, your wants and weaknesses of any created grace in you, you may be carried quite out of yourselves, to seek a ground of faith, hope, and trust, without you in the Lord himself, and in his word. And, Sirs, let me tell you, if ever you get a visit of the day-spring from on high, you must expect it upon another ground than upon any good that ever was done by you, or wrought in you. O, Sirs, I would fain have you brought to a cleanly way of believing, so as to rest upon Christ alone, as our Catechism well expresses it. Beware of resting on your prayers, your good preparation, your examination, your tears, your repentance; or yet beware of mingling any of these with Christ and his righteousness, as the ground on which you expect a visit of the day-spring from on high: no, no, these old rags will not piece in with the white robe of the righteousness of Christ, they will not cement with the foundation that God has laid in Zion; and therefore rest, and trust, and hope in the Lord alone.

But, say you, O will you tell us, what is it in the Lord, or about him, that our faith and hope may fasten upon, that he will pay us a visit? I answer, There is nothing in him or about him but gives ground of hope and trust. More particularly,

1. Take a view of his name, and let faith and hope fasten upon that: Is. 50:10, Let him "that walketh in darkness, and sees no light, trust in the name of the Lord, and stay upon his God." O Sirs, every name of his is like ointment poured forth. Will you but think a little upon that name Immanuel, God with us, and see if your faith and hope can fasten upon that for a visit of the day-spring from on high to your souls; he is not only God-man in our nature, but he is God with us; that is, he is not in Christ a God against us, but a God for us, a God with us, a God on our side, he is on our side to take part with us against all deadly: Ps. 109:31, "He standeth at the right hand of the poor, to save him from those that would condemn his soul." He takes part with the sinner, to save him from his own wrath, the curse and condemnation of his own law, to save him from Satan and the world, and death, and hell; he is aye with us a reconciled God, a pitying, pardoning, saving God in Christ. And therefore say, I trust that he who is Immanuel, God with us, will even pay me a visit from on high.

2. Let faith and hope for a visit fasten upon his word of grace and promise. O, may not the soul say, has he not said, "Whereever I cause my name to be remembered, I will come unto you and bless you." "Lo, I am with you, unto the end of the world." Has he not promised his presence and countenance to his own ordinances? Has he not promised to "pour water upon him that is thirsty, and floods upon the dry ground?" Has he not said, "I will be as the dew unto Israel, that his goings forth are prepared as the morning, and that he will come unto us as the rain; as the latter and former rain unto the earth, that the second day he will revive us, and the third day he will raise us up, and we shall live in his sight?" O, "has he said it, and will he not do it? has he spoken, and shall it not come to pass?" Yea, he will, for "faithful is he that hath promised."

Object. But the promise is not mine, I have no claim to it. Answ. The promise is to every one that hears it; and if you will but set to the seal of faith that God is true, it is yours in possession; and if you believe the promise, you have the thing promised.

3. Ground your faith for a visit of the day-spring from on high, upon the visits that he has already made to you. O, may faith say, did the day-spring from on high rejoice from eternity "in the habitable parts of the earth, and were his delights with the sons of men," before ever the foundations of the world were laid? O, has he made such an amazing stoop, as to be manifested in the flesh? Is he become my brother, bone of my bone, and flesh of my flesh? Has he showed such good-will towards men, as to be made in the likeness of sinful flesh? And does he visit me in a gospel dispensation and word of grace, with the offers of his grace and love, and eternal life through him? Doth he stand at my door and knock, saying, "Open unto me, and I will come in?" yet shall I doubt of his love to me? shall I doubt, whether he will come and sup with me, and I with him? Yea, surely, he will do it; for he that hath done the greater, he will also do the lesser.

4. Let faith fasten upon the suretyship of Christ, or his substitution in our room and stead. He gave bond, may faith say to his Father, for the payment of my debt, and accordingly has paid it to the uttermost farthing; he has paid my debt to the precept of the law by his perfect obedience; he has paid what I owed to the penalty of the law and justice by his death on the cross: and so he has blotted out the hand-writing that was against me: he was "made sin for me, that I might be made the righteousness of God in him; he was made a curse, that I might inherit the blessing;" he has made way for his visit to my soul in a way of love by the complete satisfaction of justice; and now his name is the Lord our righteousness. And why then should I doubt but that the day-spring from on high shall pay me a visit of love?

5. Let faith fasten upon the relation that he bears to us in all his saving offices. He is "our Lord Jesus Christ; to us this son is given, to us this child is born;" he was not born for himself, but for us; and whatever he is as Mediator, that he is unto us. O he is the Saviour of sinners; and will not the sinner's Saviour pay the sinner a visit that is looking and longing for a visit from him? He is a Prophet, a teacher of the will of God; and will not the master pay the scholars a visit? He is a Priest ordained for men, and a merciful and faithful High Priest, a High Priest touched with the feeling of our infirmities; and may not I then call for a visit from him? He is an Advocate for the transgressor, and will not the advocate visit his client? He is our King; and will not the king pay a visit to the subject? will he not rule and subdue his enemies in my heart? He is our Shepherd; and will not the Shepherd of Israel visit his flock? Yea, he will; for "he carries the lambs in his bosom, and gently leads those that are with young." He is our Physician that came to heal the diseased, his name is Jehovah Rophi; and will not the physician pay a visit to his patient? Thus, I say, let faith fix on the relation that he bears to us in his person and offices.

6. Let faith and hope for a visit of love fix on the excellency of his loving-kindness manifested in Christ, and displayed in the word of grace. O, Sirs, God is love, love is the regnant attribute of his nature; and his whole design in sending of his Son, and in a gospel dispensation, is to persuade us of his love. Now, let faith fix on this, and persuade itself, that he will come, and will not tarry. See this laid as a ground of faith and hope, Ps. 36:6, "How excellent is thy loving-kindness, O God! therefore the children of men put their trust under the shadow of thy wings."

7. Let faith and hope for a visit of the day-spring fix on the very design of this gospel ordinance and institution, particularly of a communion table. But this I refer till afterwards.

DISCOURSE AFTER THE TABLES

NOW, my friends, the day-spring from on high has been visiting us all in a gospel dispensation, I mean in the word and sacrament; his light has been shining upon us: but I would ask you, by way of trial, Whether has the day dawned, and the day-star arisen in your hearts? Has the light of the glory of God, in the face of Jesus Chirst, shined into your hearts? O, say you, how shall I know that the day-spring from on high hath visited me by an internal revelation of himself to my soul?

I answer, 1. You may know it by the evidence of its own light. The light of day carries its own evidence with it; so the visits that Christ makes to the souls of his people, they carry a self-evidencing light with them, whereby the soul knows that it is he and not another. His voice has a peculiar air with it, whereby it is known, Song 2:8, "The voice of my beloved!" &c. "My sheep know my voice," &c. His steps have a peculiar grace with them, and, therefore, his steps are called steps of majesty; there is something divine in his gait and way with his people. His countenance has a peculiar majesty with it, which the soul knows, and yet cannot express: O, says the soul, when it gets a visit, I cannot describe him, but this I can tell to my soul's satisfaction, that "his countenance is like Lebanon," and there is none like him; he has neither match in heaven or earth, for he is indeed "fairer than the children of men."

2. You may know it by this, that the visit of this day-spring from on high is very satisfying and sweet, "Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun." What more sweet and refreshing than the spring of day to them that watch for the morning? So here, &c. When Christ comes, he brings soul-contentment along with him: the man found nothing but emptiness in his comforts, in ministers, ordinances, word, and sacraments; but whenever the day-spring visit comes, O, says the soul, now, now this is what I wanted; "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee." O, says Peter upon mount Tabor, on the top of a barren mountain, where he had neither meat nor drink, wife nor children, "It is good to be here." "When I awake, I shall be satisfied with thy likeness." The soul finds such satisfaction in Christ's visits, that makes all the stars to disappear: "I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord."

3. If the day-spring has visited thy soul, thou wilt desire more and more of this day-spring to break out from on high upon thee. O for more and more of the Lord! as when the daylight breaks, folk long for more of the light. So here Paul knew "the excellency of the knowledge of Christ:" but was he surfeit with it? No, though he saw all things to be but dung and loss in respect of what knowledge he had of Christ, yet he desires to know more of him, and of the power of his resurrection; he forgot what was behind. I do not speak as if I had attained to all the knowledge of Christ that I desire; no, no: "I forget those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus." And this is one great thing that makes a believer so willing to die, because he has seen the Lord, and he hopes when he is dead to see him as he is, to see him face to face, which he cannot have here. And, therefore, you that are stalled or surfeit with this communion, and think you have just enough of Christ, it is a sign that the day-spring has not been visiting you.

4. If the day-spring from on high has visited you, I am sure it has made thy heart glad within thee. "Abraham (says Christ) saw my day afar off, and was glad." He saw his day, the day of his incarnation, and the day of salvation to be accomplished by him, at a vast distance, and was glad. So if you have seen the spring of day in thy soul, it has made thee glad. See for this that pregnant place, Is. 35:1, 2, "The wilderness and the solitary place shall be glad for them: and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon: they shall see the glory of the Lord, and the excellency of our God." And in the following verses you will see that it is such a joy as gives the weak man strength, ver. 3, the timorous faint-hearted man courage, ver. 4, and makes the dumb man to sing, the lame man to leap, vers. 5, 6. It is a joy that transcends all worldly joy: Ps. 4:7, "Thou hast put gladness in my heart, more than in the time that their corn and their wine increased."

5. If the day-spring from on high has visited thy soul, it has left an impression of it on thy soul. I told you of some of the rays or beams of this day-spring; there is a ray of wisdom, a ray of divine power, holiness, justice, goodness, and faithfulness. Now, these rays have left a proportionable impression upon thy soul, if the day-spring has been visiting thee; for we are made partakers of the divine nature, and are changed into the same image, by beholding his glory: a sight of the glorious beams of this day-spring sinks into the heart, and leaves a correspondent impression on the soul of the communicable attributes of God.

6. If the day-spring from on high has visited thy soul, it will be known by the effect of it on thy heart and life. I name these two: (1.) A visit of this day-spring will discover much emptiness in thyself, and sink thee into nothing in thine own eyes. See this in Is. 6; Job. 42. (2.) The light of this day-spring will make you holy: "If any man say that he has seen the light, and yet walk in darkness, he is a liar, and the truth is not in him;" all his religion is but a fancy. Instead of seeing the day-spring, thou hast but seen a delusion of thine own brain. A sight of the day-spring from on high will make you groan under remaining darkness, enmity, unbelief, &c. Now, I say, try by these things whether you have seen the day-spring from on high.

I shall conclude by speaking a word unto two sorts of persons. 1. To you with whom it is yet midnight. 2. To you whom the day-spring hath visited.

The first sort are those with whom it is yet midnight, whom the day-spring from on high hath never visited.

1. Your condition is uncomfortable. How sad was the condition of Egypt when plagued with a darkness that might be felt! But thine is worse in the nature, and worse in the continuance; their darkness lasted but for three days, but thine will last to the days of eternity, unless infinite mercy prevent.

2. Your condition is dangerous, Prov. 4:19, "The way of the wicked is as darkness." You know not your way; you are walking on the ridge of eternal destruction.

3. Thy condition is full of horror. We read of the horror of darkness, Gen. 15:12. Thou art compassed with terrors on every side; the terrors of the law, the terrors of conscience, the terrors of the Almighty, the terrors of eternal miseries are all round about thee, though perhaps thou art asleep, and dost not perceive them, &c. But yet I would not leave you in this hopeless condition, but offer you a word of advice.

1. Be really convinced of your miserable case, and your own utter inability to relieve yourselves. You can no more create this divine light than you can make a sun in the firmament to arise at midnight. But, say you, to what purpose do you tell us of our impotency, for that quite discourages us from the use of means? Answ. We tell you of your impotency not to discourage you to use the means, but that in the use of means you may be driven out of yourselves to the Lord of light, life, and strength.

2. My advice to you is, to come to the light of the day-spring that has visited you in a gospel dispensation, look to that till light spring in upon thy soul. This is the advice of God himself, 2 Pet. 1:19, "We have a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day-dawn, and the day star arise in your hearts." Take heed to it, let all your thoughts and conceptions of God, and of the things of God, be moulded in a suitableness to that revelation; be aye looking to the Sun shining through the glass of the word, for it is through this glass that the rays of God's glory are darted or transmitted into the mind of man. We receive the Spirit of wisdom and revelation by the hearing of faith.

3. Look unto Christ, and you shall be enlightened and saved, Ps. 34:5; Is. 45:22. Object. But I am blind. Answ. He that opens the eyes of the blind commands you to look; and in attempting to obey his command, light and sight comes into the soul.

The second sort of persons are these on whom the day-spring from on high has broken up. And these are of two sorts. 1. Some who have once in a day been visited with the day-spring are walking in darkness. 2. Some do at present enjoy the visits of the day-spring.

As to the first. O, may some be saying, I thought the day did once spring up in my soul, and I saw the light of the Lord; but alas! now I walk in darkness, and can see no light. "O that it were with me as in months past!" I thought to have got a visit of the day-spring on this occasion; but, alas! I am going away as I came; the darkness of temptation, affliction, desertion, and despondency, do overspread my soul, and I think I am cast out of his sight. I shall only say two or three things.

1. Bless God that ever the day-spring did visit thee. Thou knowest the difference between light and darkness, between absence and presence. One visit of this day-spring from on high secures thy state for ever.

2. When once the Sun of Righteousness arises on a soul, though he may suffer eclipses, yet he will never set again; and, therefore, the sun is in the firmament, and it is day with thee, although thou dost not see it, by reason of interposing clouds. "Ye are not of the night, but of the day."

3. My advice to you is, to hope in God: for you shall yet praise him for the light of his countenance. It is his command, "Let Israel hope in the Lord." See God's command to you, Is. 50:10, "Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God." And to encourage you to hope and trust, see what the Lord says, Is. 54:7, 8, "For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord, thy Redeemer."

As to the second sort of believers, who have the spring of day on them,—have got a visit of the day-spring,—thy condition, believers, is safe; for "the Lord will be thy everlasting light." It is glorious and comfortable: "Light is sown for the righteous, and gladness for the upright in heart." My advice to you is,

1. Bless God that has made the day-spring to visit you, while others are left in darkness. Remember thy former darkness, and bless the Lord that has delivered thee from it, translated thee "out of darkness into his marvellous light."

2. Walk in the light of this day that has dawned on thy soul. Is. 2:5, "O house of Jacob, come ye, and let us walk in the light of the Lord." This is Christ's counsel, John 12:35, Eph. 5:8. Walk in the light of Christ's example, and in the light of his commandment; let them be a light to your feet, and a lamp to your path. And "let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."

3. Beware of everything that may eclipse the light of the Sun from thy soul; beware of pride, carnality, worldliness, unbelief, and all untenderness in your walk, otherwise you may bring yourselves under as great darkness to your own feeling, as though the sun had never arisen on you.

4. Long for the break of the everlasting day of glory, when the sun shall never any more suffer an eclipse. The Old Testament church longed for the break of the New Testament day; and we, that are under the New Testament day, should long for the break of the day of glory, saying, "Make haste, my beloved, and be thou like to a roe, or to a young hart upon the mountains of spices."

Now, because there are some young folk that have been at the Lord's table, who never were at it before, therefore, I conclude with a word or two to them.

1. "Keep yourselves from idols." Let nothing usurp God's room in your heart, &c.

2. Keep and "save yourselves from a present evil world," that you be not seduced or entangled with snares, &c.

3. Be on your guard; for the devil will be on you, he will seek to sift and winnow you, and to draw you back to his service, &c.

4. "Put on the whole armour of God," and be often proving it, "the shield of faith, the helmet of salvation, and the sword of the Spirit," &c.

5. Keep Christ, the captain of salvation, aye in your eye, that you may be supplied, strengthened, and enlightened, &c.

6. Be much on your knees at a throne of grace, "for grace and mercy to help you in time of need."

7. Lastly, Be much in studying your own emptiness, and Christ's fulness, and travel continually betwixt these two.

THE RAINBOW OF THE COVENANT SURROUNDING THE THRONE OF GRACE

Being the Substance of some Sermons preached at the Sacrament, at Muckhart, June 23, 1728; and enlarged upon at Abernethy on Saturday and Sabbath, July 5 and 6.

Rev. 4:3.—And there was a rainbow round about the throne, in sight like unto an emerald.

NOT to stand in the entry, we may notice here three things which John saw in a vision. 1. A throne set in heaven, in the close of the 2d verse. 2. The glorious Majesty that sat on the throne, who was like a jasper, and a sardine stone, for brightness. 3. The canopy of the throne, a rainbow round about it, in colour like unto an emerald. I understand the whole of this to have a respect immediately to the church militant here upon earth, and the glorious dispensation of the grace of God under the New Testament economy. And that which inclines me to understand it in this view, is, because this vision is prophetical, and has a respect to things that were to be done afterward, as you see in the 1st verse, "Come up hither and I will show thee things which must be hereafter;" that is, things which are to be transacted in the church in the succeeding ages, and generations of the world. And, therefore, by the throne here that was set in heaven, I understand the throne of grace, to which we are invited to come "with boldness, for grace and mercy to help in time of need," Heb. 4:16; the throne which hath justice satisfied, and judgment executed upon the Son of God, for its basis and foundation, Ps. 89:14; the throne of God, and of the Lamb, from which proceeds "a pure river of water of life, clear as crystal," Rev. 22:1. And this throne is said to be set in heaven. Not as if God's throne of grace were only in heaven properly so called; for we find the church militant on earth frequently expressed by heaven in scripture: Heb. 12:22, she is called the Heavenly Jerusalem, to wit, the church, 1 Pet. 2:9, the heavenly nation. And, therefore, by heaven here we may understand the church of God in general. And it is so called, to show that believers, even while here upon earth, their hearts are in heaven, they are "desiring a better country, that is, an heavenly;" and when they address a throne of grace, they have their eyes upon an exalted Christ, who is "set down at the right hand of the majesty on high," and his ministry in the heavenly sanctuary. By him that sits on the throne, I understand Christ, or God in our nature, not excluding the Father and the Holy Ghost; for it is "the throne of God, and of the Lamb." In Ezek. 1:26, we have the same description of a throne in a vision, and we are told, that "above upon the throne was the appearance of a man," which can be applied to none other than the man Christ Jesus; and there is no doubt but it is the same throne, and the same person sitting on it, that was seen both by Ezekiel and the apostle John. As for his posture, he is represented as sitting upon the throne. This points at the perpetuity of his government, that he is in quiet possession of it, it being for ever out of the power of his enemies to disturb his administration. We are told here further, that his appearance upon the throne was like a jasper and a sardine stone. These stones being unknown to us, we shall not take up time in telling you what is said about them by naturalists, and some curious interpreters; only we are told, in short, the jasper is a bright transparent stone, representing to the eye a variety of the most vivid or lively colours; the sardine is said to be red. The scope is plainly this, to point out the admirable and inconceivable glory and excellency of an exalted Christ. Such is the brightness of the Father's glory shining in him, now when he is upon the throne, that all the precious things on earth put together are but faint shadows and representations of his divine glory and excellency. The brightness of the jasper, and the redness of the sardine stone, are put together, to show that he is white and ruddy; white in his divine, ruddy in his human, nature; white in his holiness, red in his suffering: the bright and glorious perfections of God, shining through the rent vail of his human nature, do, as it were, receive a tincture of red from the vail through which they are transmitted. Is. 63:1, 2, He is said to be glorious, and yet red in his apparel: and his appearance in the midst of the throne, is, as it were, of a Lamb slain, having the sprinkling of his blood about him, which was shed upon Mount Calvary, and which cries for "better things than the blood of Abel."

But now I come to that part of John's vision, which I have principally in view, and that is the canopy of state which covers the throne, and him that sat on it, in the close of the 3d verse; "And there was a rainbow round about the throne, in sight like unto an emerald."

Where again notice, 1. The covering of the throne, it was very stately, like a rainbow. 2. The circuit of this covering, it was round about the throne. 3. The colour of it, it was like unto an emerald."

Here I conceive there is a manifest allusion to God's covenant with Noah, Gen. 9. When God called back the waters of the deluge from off the face of the earth, he made a promise, and bound himself by covenant, that he would never "destroy the earth any more by water;" and, in token of his faithfulness in this matter, he set his bow in the clouds. With allusion to this, God's throne of grace, or his mercy-seat, from which all the promises of the covenant do proceed, is said to be surrounded with a rainbow; to signify, that as God deals with his people in the way of a covenant, so his faithfulness in that covenant is "established in the very heavens." And this bow surrounding the throne, is said to be in colour like unto an emerald, that is, of a green colour; to signify, that his covenant, by virtue of the faithfulness of him that sits upon the throne, is ever the same, without any shadow of turning: "The fashion of this world withereth and passeth away; but the word of the Lord," his word of grace and promise, "it endureth for ever.

The doctrine I take notice of from the words is this,—

DOCT. "That God's covenant of grace, and his faithfulness engaged therein, is like a beautiful rainbow surrounding the throne of grace, for the encouragement of our faith and trust in him that sits on it."

In discoursing this doctrine, I shall, through divine assistance, do these things following:—

I. Offer a few thoughts anent the covenant of grace or promise.

II. Anent the faithfulness of God engaged in this covenant.

III. Take a view of this covenant, under the similitude of a rainbow, in colour like unto an emerald, surrounding the throne of grace.

IV. Speak a little of that faith or trust which the sight of this bow of the covenant should beget in us.

V. Apply the whole.

I. The first thing proposed is, to offer a few thoughts anent the covenant of grace and promise. And,

1. I remark, that the occasion of the covenant of grace, like that of God's covenant with Noah, was a deluge of wrath, which broke out upon Adam, and all his family, for the breach and violation of the covenant of works. This is what is pointed at, Ezek. 16:4–8, where you see that which gave occasion to God's entering into a covenant of grace, is that miserable estate man had brought himself into by sin, "When I passed by thee, and saw thee polluted in thine own blood, behold thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness; yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine." Here it may readily be asked, What is that state we are reduced unto by the breach of the first covenant? I answer, in short, it is a state of sin; original sin, like a contagion, has over-run all men, and the whole man from the crown of the head to the sole of the foot. It is a state of alienation and estrangement from God; we are "alienated from the very life of God, through the ignorance that is in us;" like the prodigal, we have gone into a far country, and care not for returning to our Father's house. Yea, more, it is a state of enmity and hostility against God; "the carnal mind is enmity against God," we are "enemies in our minds by wicked works." It is a godless and hopeless state; therefore, are we said to be "without God, and without hope in the world." It is a state worse than Egyptian darkness; we are not simply in the dark, but we are darkness itself; "Once ye were darkness." It is a state of impotency and weakness; "for when we were yet without strength, in due time Christ died for us." It is a state of bondage and captivity to sin, Satan, and the world; we are led captive by these potent enemies. It is a cursed and condemned state; we are "condemned already, and the wrath of God abideth on us." It is a state of death, we are dead spiritually, under the power of sin, and lying upon the very borders of eternal death. Now, this is the condition we are reduced unto by the fall; upon which account we may well take up that melancholy song, "The crown is fallen from our head: wo unto us that we have sinned." However, infinite mercy and love takes occasion from this miserable and ruined estate of man, to enter into a new covenant, even a covenant of grace, in order to his deliverance.

2. I remark, that the rise and spring of this covenant of grace was not foreseen by faith or good works, or any thing else in the creature; but only the free and surprising love of God, John 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." Jer. 31:3, "I have loved thee with an everlasting love: therefore, with loving kindness have I drawn thee." This love of God to lost sinners was altogether and absolutely free; free in opposition to merit, free in opposition to constraint; it hath no other cause but only the freedom of his own will, Eph. 1:4, 5. And as it is free, so it is superlatively great; love that passeth knowledge; love which hath a height and depth, a breadth and length, which can never be fathomed, or found out. It is distinguishing love; it lighted upon men, when it passed by angels that fell; it lighted upon some of Adam's family, when it passed by others.

3. I remark that this covenant of grace, in the original make and constitution of it, was transacted with Christ as a new-covenant head, a public person, representing all the spiritual seed which the Lord had given him; for, Sirs, you would know, that since the fall of man, God never entered into any covenant with him directly and immediately, but only by the intervention of a Surety and Mediator. Hence in our Larger Catechism, in answer to that question, "With whom was the covenant of grace made?" the answer is, that "it was made with Christ, and with the elect in him as his seed." Hence it is that we read of "grace given us in Christ, before the world began." In this covenant there are some things that relate particularly to Christ himself as Surety and Redeemer, and some things in it that relate to the members and seed of Christ. The Father having promised sufficient furniture and through-bearing to his Son, both for the purpose and application of our redemption; the Son, he not only undertakes to satisfy justice, to fulfil the law, to bruise the head of the old serpent, but also by his Spirit, which he would send into their hearts, to sprinkle them with clean water, to take away the stony heart, to enlighten them, to justify them, to adopt and sanctify them, and at last to present them "without spot or wrinkle, or any such thing." And when all this comes to be revealed and set forth in a gospel dispensation, what is incumbent upon us, but to subscribe to this glorious transaction and plan of redemption, that was laid by infinite wisdom? Thus, I say, the covenant of grace was originally transacted with Christ, and with us in him, and through him. And they who, either in print or pulpit ridicule or exclaim against this, as a new scheme of doctrine, they do not ridicule us, but the doctrine asserted by the Church of Scotland in her standards; which, as it is founded upon the word, so we are bound by solemn covenant to cleave unto it.

4. I remark, that the revelation of this covenant of grace, transacted with Christ before the world began, was made very early to our first parents in paradise, immediately after the fall, Gen. 3:15. "The seed of the woman shall bruise the head of the serpent." Here it was that the grand secret which lay in the breast of God did first break forth. When our first parents were waiting, with a trembling heart, every moment for the execution of the sentence of the broken covenant of works, behold glad tidings of great joy are issued out from a throne of grace, namely, that in the fulness of time the Son of God was to take on the seed of the woman, and bruise the serpent's head, to destroy the devil and his works, and redeem man from that gulf of misery into which he was plunged. This was the covenant of grace. And it is remarkable, that in its first edition it came forth in a promise of Christ; this was enlarged and explained to Abraham, Moses, David, and yet more fully opened after the Babylonish captivity, by Jeremiah, Ezekiel, and other prophets, till Christ himself actually came, in whom all the Old Testament types, prophecies, and promises, received their full accomplishment. And having by his death "confirmed the covenant with many," the covenant of grace, after his resurrection and exaltation, came forth in its last and best edition; namely, in the form of a testament, having the two great sacraments of baptism and the Lord's Supper appended to it, as full and incontested evidences of its being confirmed by his death. This glorious charter is now passed the seal, and therefore faith may make use of it with boldness.

5. I remark, that this covenant of grace, or testament of our Lord Jesus Christ, may be viewed and considered in its dispensation or exhibition. God, in his infinite wisdom, for reaching the great end and design of a covenant of grace, has appointed ordinances, the word, sacraments, and prayer, and other proper means, by which the benefits of his death, and blessings of his covenant, may come to be actually applied to us; he has authorized ministers to dispense word and sacraments, that by these, as through conduit-pipes, his grace and fulness may be communicated to us. And here it would be remembered, that the covenant of grace, in the dispensation and exhibition of it, comes to every man's door; it is presented as the ground and foundation of faith in common to all the hearers of the gospel, elect and reprobate. We call all and every one to take hold of God's covenant, and tell them, "To you is the word of this salvation sent: The promise (or covenant) is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."

6. I remark, that this covenant of grace may be considered in the application and execution of it. And this is either initial, progressive, or consummate. (1.) I say, there is the initial applications, or the soul's first entry into the bond of the covenant; or rather, the Spirit of the great new Covenant-head taking hold of the poor soul, and the soul at the same moment taking hold of the covenant by faith, receives it as a good and sufficient security for that life and happiness which was lost by the sin of the first Adam This is in Scripture called "the day of espousals," wherein the soul does as it were sign and subscribe the marriage-contract, saying, "I am the Lord's." (2.) There is the further improvement of this covenant of grace, for the soul's daily supply in a way of believing, whereby it is made to "grow in grace, and in the knowledge of our Lord Jesus Christ." This is called a "drawing water with joy out of the wells of salvation." The believer finding himself under this and the other want, improves the promises of the covenant, as they are suited and adapted to his case. And thus the work of sanctification is daily advanced: "they shall go from strength to strength." (3.) There is the full execution of the designs of this covenant when the soul is brought to glory, and "presented faultless before the presence of God, without spot or wrinkle, or any such thing." "When Christ, who is our life shall appear, then shall we also appear with him in glory." At that day the covenant, and all the concerns of it, is fully executed and performed, even "the day of Jesus Christ," Phil. 1:6, "Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ." So much for the first thing proposed, which was to give you some views of the covenant of grace.

II. The second thing was, To speak a little of the faithfulness of God engaged in the covenant, which is here resembled to the rainbow about the throne, in colour like unto an emerald. For the illustration of this head, I shall, 1st, Inquire what the faithfulness of God implies? 2d, How far this faithfulness is engaged in the covenant?

For the first I shall clear it in the following particulars:—

1. God's covenant of grace or promise is no hasty or indeliberate deed, but the result of his eternal purpose and counsel. Men many times they speak before they think; and when they have passed their word, they would be content to eat it in again, because they speak frequently before they consider matters duly. But no such thing is incident to God; his promise is nothing else but a revelation of his counsel and purpose of grace before the world began; and therefore every word he speaks, is sure and stable, like mountains of brass, which cannot be shaken.

2. God thinks as he speaks in his covenant and promise. I remember it is given as the character of a true citizen of Zion, that he "speaks the truth in his heart," Psal. 15:2, that is, his words and his thoughts agree together; the one is the exact transcript or copy of the other. And if this he the character of the citizens of Zion, much more is it so of Zion's God and King, who "desires truth in the inward parts." He does not say one thing and think another; he hates all disingenuity in others, and therefore cannot be guilty of it himself: his words are so much the picture of his heart, that we may lawfully and warrantably look into his heart in and by the words of his mouth.

3. God cannot forget his covenant and promise. Men will many times make promises, and forget them as soon as they are made; but it cannot be so with God, "he is ever mindful of his covenant," his mercy and truth is ever before his face. And therefore it is an unjust reflection on a God of truth, to say or think that he has "forgotten to be gracious." A woman may sooner forget her sucking child, than God can forget his children, or his promise made to them. He remembers every good word or thought of ours, and has a book of remembrance for them; surely then he will not, he cannot, forget his own word of promise. It is true, Is. 43:26, we are commanded to "put him in remembrance;" and accordingly David, Ps. 119:49, says to God, "Remember the word unto thy servant, upon which thou hast caused me to hope." But this is not to be understood, as if God needed to have his memory helped by us; but only to put us to our duty, to quicken us to faith and fervency in prayer, according to the direction, Ezek. 36:37, "For these things I will be inquired of by the house of Israel, that I may do it for them."

4. God cannot change his mind. Our unbelieving hearts are ready sometimes to suggest, that when God made the promise, he might have thoughts of grace and love in his heart; but perhaps now he has altered his way of thinking,—his thoughts have taken another turn. But this cannot be, for "he is of one mind, and who can turn him?" there is "no variableness" or so much as a "shadow of turning" with him; he is "the same yesterday, to-day, and for ever." Ps. 102:25–27: "Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed. But thou art the same, and thy years shall have no end." Whatever changes there may be in his carriage towards us, yet there can be no change in his heart, consequently no change or alteration in his covenant.

5. As God never changes his mind, so he never breaks his word, he always performs what he promises. Many a time the believer has found him better than his word, but never worse than his word. This is what Joshua observed in his last speech to Israel, Jos. 23:14, "And ye know in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; and all are come to pass unto you, and not one thing hath failed thereof." As if he had said, I appeal to your conscience if he has not been a faithful God in performing his promise to you. Thus you see wherein the faithfulness of God consists.

For the second, to wit, how far the faithfulness of God is engaged in the covenant of grace? I answer, it is so far engaged, that he has given all the security that it is possible for God to give. For,

1. His covenant is subscribed, and that with his own blood. God as it were dips his pen in the heart-blood of his own Son, and therewith subscribes the covenant. Hence the blood of Christ is called "the blood of the testament," "This is the New Testament in my blood."

2. The covenant of grace is not only subscribed, but attested by a glorious Trinity, in the capacity of three witnesses, 1 John 5:7, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one."

3. It is a sealed bargain, sealed with the oath of God, wherein he hath pawned his very life for the performance of it. He gave his oath to the covenant Head, Ps. 89:35, "Once have I sworn by my holiness, that I will not lie unto David." He gives his oath to the seed of Christ, Heb. 6:17, "God willing more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath." It is sealed with the death of the Testator, Heb. 9:16–18. It is sealed with the sacraments of baptism and the supper, which are like the delivering of earth and stone upon an infeftment. And that moment that a sinner takes hold of it, he seals it upon the heart by his Holy Spirit, Eph. 1:13, "In whom also after that ye believed, ye where sealed with that Holy Spirit of promise which is the earnest of our inheritance."

4. This covenant or testament has the faithfulness of God so far engaged in it, that, for further security, it is registrated in heaven among the antiquities of the land afar off, Ps. 119:89, "For ever, O Lord, thy word is settled in heaven;" registrated upon earth, in the volume of his book, which is a more sure word of prophecy, than an immediate voice from heaven; and, therefore, "we do well to take heed to it, as to a light shining in a dark place." This much for the second thing proposed.

III. The third thing in the method was, to "take a view of this covenant of grace, and the faithfulness of God engaged therein, under the similitude and representation of a rainbow surrounding the throne, in colour like unto an emerald." And here I shall endeavour to do these three things. 1. View the covenant under the similitude of a rainbow. 2. Inquire why this bow is said to be round about the throne. 3. Why it is said to be in colour like unto an emerald.

First, I say, I would view the covenant of grace under this metaphor of the rainbow in the text.

1. Then, the rainbow was of God's setting, "I have set my bow in the clouds." So the covenant of grace is of God's making, "I have made a covenant with my chosen. Hear, and your souls shall live, and I will make an everlasting covenant with you, even the sure mercies of David. I will make an everlasting covenant with them, that I will never turn away from them to do them good." Beware of thinking that the covenant is of your making. It is, indeed, your duty to take hold of God's covenant, and to come under engagements, through the grace thereof, to observe all the duties commanded in the law; but do not think that your engaging, or promising and covenanting, do make or constitute the covenant of grace; no, it is God that both makes the covenant, and leads our heart and hand in taking hold of it, and in engaging to these duties of obedience, which are consequential unto our being in covenant with the Lord. Heb. 8:10, "This is the covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people." The covenant of grace is as much of God's making, as the forming of the bow in the clouds, which cannot be done by the hands of men.

2. The bow was set in the clouds upon God's smelling a sweet savour in Noah's sacrifice; as ye will see in the close of the 8th and 9th chapters of the book of Genesis. So here, upon Christ, our blessed Noah, his engaging to make himself a sacrifice to justice in our room and stead, and God smelling a sweet savour in his death and satisfaction, thereupon God sets his bow of the covenant in his church. O, Sirs, if it had not been for the satisfaction which our Surety offered, this bow of the covenant had never appeared in our heavens.

3. God's bow in the clouds is a security against the waters of the deluge, that they shall never return any more to destroy the earth; and, indeed, the bow in the heaven is a greater security against it, than the sands and rocks wherewith it is surrounded. So the covenant of grace, founded upon, and sealed with the blood of the Lamb, is a glorious security against the devouring deluge of divine wrath, that it shall never return to destroy any soul that by faith flees to Christ, and takes shelter under the covert, of his blood and righteousness. Whenever a man sees the rainbow, it yields him peace and safety against the fears of another deluge, though never such hurricanes or tempests were blowing out of the heavens; though the sea were roaring, and its waves swelling, as though it would swallow up the dry land; yet the sight of God's bow in the clouds puts us out of fear of an universal deluge. So the here, whenever a poor soul by faith takes a view of the bow of covenant surrounding God's throne of grace, it yields him peace; he is made to see that whatever be God's dispensations, whatever be the appearance of his providences; yet the deluge of his vindictive wrath having spent itself upon the Surety, justice itself becomes the sinner's security, by virtue of the covenant of grace, Is. 54:9, "For this is as the waters of Noah unto me; for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee."

4. The rainbow (as naturalists think) is just a reflection of the beams of the sun; and it is the sun that gives being to the rainbow; take away the sun out of the firmament, there would be no rainbow in the clouds. So here, it is Christ, the Sun of righteousness, that gives being to the covenant of grace; he is the very life and substance of it, "I will give thee for a covenant of the people." All the promises of the covenant, what are they but just the rays of grace and love flowing out from Christ, the brightness of the Father's glory? All the promises are in him, and in him they are yea and amen. Take away Christ, and the promise is not, the covenant is not.

5. Although the arch of the bow is high above us, reaching to the heaven; yet the extremes of it stoop down to the earth, and come near to every man; yea, one would think, where ever he is, or whatever place of the world he is in, still the end of the rainbow is pointing towards him. Just so it is with the covenant of grace; although the great Covenant-head be in heaven, yet the covenant itself stoops down to men upon earth, Rom. 10:6, 7, 8, "Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above), or, Who shall descend into the deep? (that is to bring up Christ again from the dead) but what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is the word of faith, which we preach." By the righteousness of faith, spoken of in the 6th verse, some of our best interpreters do understand the covenant of grace; which is so called, because therein God brings near his righteousness to us; yea, the covenant of grace in the dispensation of it, like the bow in the clouds, points to every man, saying, "To you is the word of this salvation sent." The covenant is indefinite, no man's name is mentioned, no man's name excluded; but as it were a blank left for every man to put in his own name by an applicatory faith.

6. God's bow in the clouds is very extensive, reaching from the one end of heaven to the other: so God's covenant of grace is a large and wide covenant. Although all Adam's posterity were gathered together, there would be room for them within the arches of the rainbow. God's covenant of grace is a large and wide covenant; there is room in it for you, room for me, and room for all mankind. God's voice is to every one to take hold of it, for every one to come within the circuit of it, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money let him come. You that have spent your money for that which is not bread, and your labour for that which profiteth not," ye are called to take hold of it, Is. 55:1, 2.

7. As the rainbow is a security against an universal deluge, so it is a prognostic of a refreshing shower of rain to the thirsty earth. And this bow of the covenant that is surrounding the throne of grace, as it secures against vindictive wrath, so it prognosticates, yea, gives the greatest assurance of the rain of the Spirit's influences. It is an article of the covenant, "I will be as the dew unto Israel: and he shall grow as the lily, and cast forth his roots as Lebanon: I will come unto them as the rain; as the latter and former rain unto the earth." As it seldom or never fails, that a man looks upon the rainbow, but a shower follows it in a little: so it never fails, when a man looks by faith to the bow of the covenant, and the faithfulness of God in it, but some refreshing rain of the dew of heaven falls on his soul, Eph. 1:13, "After that ye believed, ye were sealed with the holy Spirit of promise." John 11:40, "Said I not unto thee, that if thou wouldst believe, thou shouldst see the glory of God."

8. The visible and sensible appearance of the rainbow is but of short continuance; for ordinary it appears for a little, and then evanishes. So the sensible and lively views that the believer gets of the covenant of grace, in its beauty, order, freedom, fulness, and stability, are for ordinary but of short continuance: It is "a rare hour, and a short stay," said one of the ancients.

9. Although the rainbow disappear, and that for a long while together, yet we do not conclude upon that account that God's covenant with us is broken, or that the waters will return again to destroy the earth; no, the remembrance of the rainbow set in the clouds, though a man has not seen it but once in his life; I say, the very remembrance of the bow makes us easy, and persuades us that the deluge shall not return again. So here, whenever God discovers this bow of the covenant surrounding the throne of grace, when he has determined thy soul to take hold of it, although thou dost not see it in such a sensible manner now, as thou hast seen it formerly, yet the very remembrance of this covenant may make thy soul easy against the fears of wrath, because the veracity and faithfulness of God in the covenant is the same without any variableness, however matters may be with thee as to thy present sense and feeling. Thus you see in what respect God's covenant is resembled to the bow which he has set in the clouds.

For the second question, why this bow is said to be round about the throne?

I answer, 1. This signifies the glorious majesty of a God of grace in Christ; for, as I told you, it is represented as a canopy of state covering the throne, which is a badge of majesty. O, Sirs, honour and majesty are before the face of a God in Christ, his throne of grace is encircled with the glory of grace, grace lies scattered about the throne on every hand; and this shows his glorious greatness.

2. The rainbow, its being set round about the throne of grace, perhaps may signify this, that there is access to the throne of grace on every hand, or from every quarter. Whatever part of the covenant you look to, whatever article, whatever promise you cast your eye upon, you will still find it leading you directly to a throne of grace for grace to help you. Ezek. 36:37, "For these things (to wit, for the blessings promised) I will be inquired of (at a throne of grace) by the house of Israel, that I may do it for them."

3. The throne of grace is said to be surrounded with the rainbow to show the stability of every promise, or of every act of grace that is issued out from a throne of grace. Every part of the covenant is sure; every promise of it is more firm than the pillars of heaven; the faithfulness of God is in every promise, and, therefore, one jot or tittle of it cannot fall to the ground.

4. It is said to go about the throne, to show the connection that there is among all the parts of the covenant. As every part of a circle leads to another part of it; so the covenant of grace, it connects one blessing with another: one blessing draws another after it; effectual calling brings justification; justification brings adoption, sanctification, perseverance, and increase of grace; and grace brings glory with it hereafter. As when you take hold of the least link of a chain, you bring the whole chain with you; so here, if you have one blessing, you have all; if you receive Christ, you have all in him, he brings all along with him.

5. The rainbow about the throne may signify, that there is no access to a throne of grace, no ground for faith to stand upon in its approaches to the throne, but only by virtue of the covenant and the faithfulness of God engaged therein. It is folly for people to think of coming to a throne of grace for grace and mercy, while they overlook and neglect God's covenant, and his veracity pledged therein.

A third question was, Why this bow of the covenant is said to be in colour like unto an emerald? I shall not stay on this: only in one word, I think that it points at the perpetuity of the covenant; it is aye the same, like an evergreen, it never withers or decays. O, Sirs, this word is withering, it is waxing old as a garment, the fashion of it is passing away; you yourselves are withering; your beauty, strength, stature, and other excellencies, are fading like a leaf; your frame perhaps will wither in a little, however agreeable it may be. Though you were upon mount Tabor beholding Christ in his glory, yet that will not last; in a little, your prosperous state, and your mountain that seems to stand firm, may be shaken through the hidings of the Lord's countenance. But here is what may be relief under all; God's covenant is in colour like unto an emerald, continually green, without any decay. I think it very remarkable, that when God is sending Moses to the children of Israel, in order to bring them out of the land of Egypt, he puts him in mind of the covenant that God made with Abraham, in which he said, that he would bring them out of Egypt. Well, what way does God take to confirm the faith of Moses and the children of Israel, concerning his faithfulness? he bids tell the children of Israel, "I AM hath sent me unto you." As if he had said, do not think that I have forgotten my covenant and promise to Abraham: no, "I am that I am;" I am the same this day as I was four hundred years ago, when I spoke to Abraham upon this head; and my promise is as fresh with me as it was that day I made it. Heb. 10:23, There, says the apostle, "faithful is he who hath promised." So it reads in our translation; but in the original Greek, the words may be read, "faithful is he who is promising." We are not to look upon God's covenant and promise as a thing that is past and out of date: no, he is a promising God to us, as much as when the promise first passed out of his blessed lips: it is an ever-green, it is in colour like unto an emerald; he is ever mindful of his covenant; and as justice and judgment are the habitation of his throne, so his mercy, wrapped up in a word of truth, is still going before his face. This much for the third thing in the method.

IV. The fourth thing in the method was, to "inquire a little into the faith and trust, which the consideration of all this should beget in us. And for clearing of it, I shall go no further than the representation made in the text. What do you think when the rainbow appears in the heavens?—the same you are to do with relation to the bow in the covenant and the faithfulness of God engaged in it.

1. When the bow appears in the heaven you behold it,—you look upon it with your eyes, for it is a beautiful appearance,—you consider and inquire for what end there is such an appearance in the heavens. Now, the same you are to do with God's covenant of grace, the bow that he has set in the heaven of his church,—about his throne of grace which he has reared up, It is absolutely impossible that ever you can reap any benefit by God's covenant, unless you behold it, consider it, and study to know and understand it; there must be an uptaking of the secrets of the covenant. And this is the first thing that ever God does when he is to bring the soul within the bond of his covenant, he enlightens the mind with the knowledge of Christ, the great Covenant-head; he makes the man to think upon and consider the fulness, freedom, the comely order and stability of the covenant, as a covenant of grace and peace, having all our salvation wrapped up in it.

2. When a man sees the rainbow in the heaven, and knows that it is a token of God's covenant with mankind, that the waters shall not return to destroy the earth, he assents to the truth of the covenant, or promise of God; he believes that it is true that God made such a promise; and that God who promised such a thing, he will not break his word, but that he will make it good. So here, when you see the bow of the covenant of grace, and the veracity of God pledged therein; when you see it sealed with the oath of God, and the blood of his eternal Son, your duty is to assent to the truth of God pledged in the covenant, because he has "righteousness for the girdle of his loins, and faithfulness for the girdle of his reins." O, will the soul say, I see every promise of God to be true, it is impossible for him to lie; and therefore I set to my seal that he is true.

3. When a man sees the bow in the cloud, he concludes that he himself in particular is safe from the waters of the sea, that they shall not overflow him; he rests upon the veracity of the promiser; and so makes himself easy against the fears of a second deluge. So here, when we see God's covenant like a bow surrounding his throne, we should rest with assured confidence upon it as a good security against wrath, a good security for our everlasting happiness, for peace, pardon, grace, and glory. The covenant is God's charter for eternal life, and the soul accordingly takes it, and says, "This is all my salvation, that he hath made with me in Christ an everlasting covenant, and in this will I be confident." Indeed, if God can break his covenant, I am undone—I will sink in the mighty waters of his wrath: but God's covenant cannot be broken; it stands fast for ever; the mountains shall depart, and the hills be removed, but the covenant of his peace shall never be removed: and, therefore, I am sure God will not betray me; his covenant will not deceive me. And all this is just what is called "a taking hold of God's covenant," Is. 56:4.

V. The fifth thing proposed, is the use of this doctrine. All the use I make of it at this time, is in these few inferences, Is it so that God's covenant of grace, and his faithfulness engaged therein, is like a rainbow surrounding the throne, for our encouragement to trust him? then,

1. See hence the amazing glory and beauty of the throne of grace to which we are invited and called to come. Everything in and about this throne has glory, beauty, and majesty in it. He that sits on it is like the sardine and jasper stone; they that behold him, or who are about the throne, they are so dazzled with his glory, that they cry day and night, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come," Rev. 4:8, they worship him, and cast their crowns down before his throne, saying, "Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are, and were created." O how majestic is the appearance of a God in Christ!—How majestic is his throne, high and lifted up!—How majestic is his retinue, filling the wide temple of heaven and earth!

2. See hence the ground that the assurance of faith goes upon in drawing near to a throne of grace: why, it goes upon the ground of the divine veracity pledged in a covenant of grace; it sees this bow about the throne, and this gives the man courage and confidence. Abraham's faith builded its assurance here, Rom. 4:20, 21, "He staggered not at the promise of God through unbelief; being fully persuaded, that what he had promised, he was able also to perform." If you were putting up that petition, Sirs, to God, that he would hem in the waters of the ocean, and bind up the fountains of the great deep, that the waters might not return to overflow the earth; I am persuaded that you would ask it with full assurance of faith, nothing doubting his veracity about your being heard in that petition; why, because God has promised that the waters shall no more return to destroy the earth; and he has set his bow in the cloud as a token of his veracity in that matter. Well, I am sure you have as firm a ground to build your faith upon, when you draw near to a throne of grace, to ask of him things agreeable to his will, things promised in the covenant of grace, peace, pardon, and salvation, through a Redeemer; you have the veracity of the same God pledged; not only his veracity, but his power, his holiness, and other perfections. Yea, Sirs, God's covenant of grace that is made with us in Christ, is more firm than God's covenant with Noah; for, as you heard, this covenant of grace is attested by the three that bear record in heaven, it is sealed with the oath and blood of God, and registrated in the volume of his book. And, therefore, aye when you go to a throne of grace for any mercy, keep your eye upon the bow of the covenant and the faithfulness of God pledged therein, that so you may hope, and trust, and believe without staggering.

3. See hence the way how to be supported and relieved under all pressures of trouble of whatever kind, whether from without or from within. My friends, you have been at a communion-table, and I hope you have been upon the mount with God, feeding upon fat things full of marrow; now, we are about to part, we are going out again to the wide world, and God knows what deep seas, what tempestuous waves and storms from earth and hell may be abiding us. Well, whatever may befall you, I give you this advice, to keep your eyes always upon the rainbow of the covenant about the throne, of which you have been getting a sensible seal in the sacrament of the Lord's Supper; especially in the cases following, and you shall find wonderful relief and support, as David did to his experience, Ps. 27:13, "I had fainted, unless I had believed to see the goodness of the Lord in the land of the living."

1st, Then, perhaps, poor believer, a storm of vindictive wrath in appearance may blow from heaven, which will startle thy conscience, to that degree, that thou shalt be made to cry, through a sense of guilt and the impressions of God's anger on thy soul, "The arrows of the Almighty are within me, the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me." Well, if that happen to be thy case, as I know not but it may, look to the rainbow of the covenant about the throne, and there you shall see the faithfulness of God engaged that vindictive wrath shall never touch thee. Read for this, Is. 54:7, 8, 9, 10. There you see the oath of God is passed that the deluge of vindictive anger shall no more return to destroy thee: and what more wouldst thou have? Will unbelief dare to charge God with perjury?

2dly. Perhaps, believer, a storm of trouble from the world may blow upon thee, times of public calamity may come, days of persecution for righteousness' sake; or if that fail, a storm of personal trials may be abiding thee; trouble in thy name, in thy estate, in thy family or relations; the storm may blow so hard as to sweep away all that is dear to thee in the world. Well, say you, what shall I do in that case? Why, my advice to you is, to cast the eye of faith upon the bow of the covenant, and there thou shalt find what will cheer and keep up thy heart; there thou shalt find thy covenanted God in Christ promising his sympathy in all thy troubles, Is. 63:9, "In all their affliction he is afflicted." Ps. 103:13, "Like as a father pitieth his children: so the Lord pitieth them that fear him." There you shall find him engaged to go through the fire and water with thee, Is. 43:3, "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee." There you will find him engaging himself by covenant to carry thy head above, Is. 41:10, "Fear thou not, for I am with thee: I will help thee, yea, I will uphold thee with the right hand of my righteousness." There thou shalt find him engaged to bring thee safely through all thy troubles; "Many are the afflictions of the righteous: but the Lord delivereth him out of them all." Thou shalt find that "thy light afflictions, which are but for a moment, shall work for thee a far more exceeding and eternal weight of glory."

3dly. Perhaps a storm from hell may be abiding thee, "principalities and powers, and the rulers of the darkness of this world;" the armed legions of the bottomless pit, like the bulls of Bashan, may ere long be goring at thee. Well, in this case look to the throne of grace, and to the bow of the covenant that surrounds it, and thou shalt find what may, and will relieve thee; you will find that Christ has, according to the first article of the covenant, "bruised the head of that serpent, spoiled principalities and powers, triumphed over them, and made a shew of them openly on his cross;" he has "destroyed death, and him that had the power of death." There thou wilt find him engaged to stand by thee as thy leader and commander, to make thee tread Satan under thy feet shortly: and by faith acted upon this covenant, thou art assured of the victory, yea, that thou art a conqueror, and "more than a conqueror, through him that loved thee."

4thly, Perhaps, believer, thou mayst in a little find the strong man of indwelling sin, like Samson after his locks were cut, recover strength, and begin to rage in thy soul, insomuch that thou shalt be made to cry with the apostle, "Wretched man that I am, who shall deliver me from the body of this death!" Well, in that case look to the throne of grace, and the bow of the covenant, and thou shalt find God engaging himself to give grace and mercy, to help thee in this time of need, Rom. 6:14, he has said, "Sin shall not have dominion over you." Micah 7:19, "I will subdue their iniquities" Ezek. 36:25, "From all their filthiness, and from all their idols will I cleanse them." Is. 59:19, "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him."

5thly. Perhaps in a little Satan, and corruption together may give thee a trip, and lay thee on thy back, and as it were tread thee in a mire, so that thy own clothes shall abhor thee; and what shall be done in that case? Well, even in that case look up to the throne, and behold the exalted prince that gives repentance and remission of sin, that he may lift thee up again, and by the blood of his covenant, bring thee out of the pit, wherein there is no water. Take a view of the bow of the covenant, and thou wilt find written upon the arch of this bow, that, "though thou hast lien among the pots, he will make thee as the wings of a dove covered with silver, and her feathers with yellow gold." Listen to his voice that sits upon the throne, and thou wilt hear him saying, "Though thou hast played the harlot with many lovers; yet return again to me, saith the Lord."

6thly. Perhaps a black and melancholy night of desertion may overtake thee in thy way; God may hide, and thou be brought to cry with the church, "The Lord hath forsaken me, and my Lord hath forgotten me." Well, though thou "walk in darkness, and see no light, yet trust in the name of the Lord, and stay thyself upon him," by virtue of the covenant, as thy God; for here he is engaged, that he will be "thy God for ever," that he will "never leave thee nor forsake thee," as to his real presence; and that "though weeping may endure for a night, yet joy cometh in the morning. For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer."

7thly. Perhaps you may fall under the melancholy fears and apprehensions, that thou shalt be so left of God, as to prove an apostate in the end. Well, look up to the bow of the covenant about the throne, and thou wilt find security against that also, Philip. 1:6, "He which hath begun the good work in thee, will perform it until the day of Jesus Christ. The righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger." Grace and glory are connected by the covenant so inseparably, that they can never be divorced. Ps. 84:11, "The Lord will give grace and glory."

8thly. Perhaps thou mayst in a little fall under a melancholy deadness and indisposition of heart; the spices of the garden, that seem now to be sending out their smell, may wither, and thou mayst be crying, I am a dry tree. Well, in that case, look up to the throne of grace, and thy glorious Head sitting on the throne, and thou wilt see thy life in him, "Our life is hid with Christ in God. Because I live, ye shall live also. After two days, will he revive us, in the third day he will raise us up, and we shall live in his sight. I will be as the dew unto Israel, and they shall revive as the corn," Hos. 6 and 14.

9thly. Perhaps the terrors of death may shortly take hold on thee, poor believer; the dark curtains of the grave and the shadows of the land of forgetfulness may begin to stretch themselves upon thee: O! what shall be done in that case? I answer, even in that case look up and take hold of the bow of the covenant surrounding the throne; as David did, when his latter end was approaching, "Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things and sure, for this is all my salvation, and all my desire." The same holy man, Ps. 23. viewing the covenant, and God engaged to be with him in death, cries out, ver. 4, "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me, thy rod and thy staff they comfort me." See a sweet promise of the covenant to this purpose, Hos. 13:14, "I will ransom them from the power of the grave: I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction."

But, after all, you may perhaps say, these things may yield excellent support and relief to the believer that has taken hold of God's covenant, and gotten within the arches of the bow; but I fear I am none of these. An answer to this leads me to the last use of the doctrine; which I do not design to enlarge upon at present. Only let me exhort and call all hearing me, whether believers or unbelievers, to put this matter out of doubt, presently without delay, by taking hold of God's covenant here represented by the rainbow surrounding the throne, in colour like unto an emerald. Sirs, ye cannot gripe the natural rainbow with the hands of your body; but when you see it, you gripe at God's covenant with Noah by an act of trust or believing, that God, according to that covenant, will deliver you from a deluge of water. Well, do the same in the present case; gripe or take hold of God's covenant of grace, and his faithfulness therein engaged, through Christ, for your deliverance and freedom from the deluge of eternal wrath, which threatens to swallow you up for ever and ever. But I go no further at present.

THE SUBSTANCE OF SOME DISCOURSES

At Abernethy, Saturday and Sabbath, July 5 and 6, 1728.

Rev. 4:3.—"And there was a rainbow round about the throne, in sight like unto an emerald."

I PROCEED to the last use which I designed to make of the doctrine, and that is by way of exhortation.

Is it so, that the covenant of grace, and the faithfulness of God engaged therein, is like a rainbow round about the throne, in colour like unto an emerald? Then my exhortation to all hearing me is, to answer the design, and improve this manifestation and display of the grace of God. Why has he set the rainbow of his covenant round about his throne, but that sinners who are far off may be encouraged to come and enter in within God's covenant, and take hold of his faithfulness pledged therein, that they may "obtain mercy, and find grace, at a throne of grace, to help them in time of need?" Sirs, when you see the bow in the clouds, you remember God's covenant with Noah, and believe that you are safe against a second deluge of water, not for any good deed done by you to deserve such a thing, but because of the veracity of God pledged in his covenant with Noah: so when you see the bow of the covenant about a throne of grace, improve it as a security against the deluge of wrath, which was stopped and recalled upon the satisfaction and death of Christ; improve it, I say, for this and all the other blessings that lie wrapped up in the large bosom thereof.

But now, that I may set this exhortation in a clearer light, I shall endeavour, through divine assistance,

1. To shew what the rainbow of the covenant of grace is a sign of.

2. Shew what it is to improve this rainbow of the covenant.

3. What are these blessings or privileges that lie within the circle of this rainbow, and of which the soul comes to be possessed, either in part or in whole, that moment that it takes hold of God's covenant.

4. Who they are that may warrantably come within the compass of this rainbow.

5. Roll away some impediments or stumbling stones that lie in the way of the sinner, and which have a fatal influence to discourage him from taking the benefit of the rainbow of the covenant which is about the throne.

6. Offer a few advices, in order to your improving the rainbow of the promise or covenant, for your safety against the deluge of wrath that threatens you upon the account of sin.

1. The first thing proposed is, to inquire what this rainbow of the covenant is a sign of. You know the rainbow in the visible heavens is a sign of something; and so is this spiritual rainbow of the covenant. As,

1st. It is a sign that the first covenant is broken, and that the wickedness of man was great upon the earth; for which cause the fountains of the great deep of God's wrath were opened, like a mighty sea, sweeping all Adam's family to the bottomless pit. When we see the bow in the heavens, we remember the flood of Noah, which was sent to take vengeance upon the whole world for their sin; so, when we view the rainbow of the covenant, we should remember the flood of divine wrath and vengeance that is broken out against the whole family and race of mankind. O Sirs, the broad flying roll of the curse of God is gone forth over the face of the whole earth, because of the sin of man, Gal. 3:10, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." Remember this when you see the bow of the covenant of grace round about the throne of grace.

2dly. This rainbow of the covenant is a sign that a ransom is found out, and that the sacrifice of our great Noah is accepted; that God has smelled a sweet savour in the death of our Lord Jesus Christ. You know the rainbow was set up in the heavens, after God had accepted of Noah's sacrifice; and when we see God's bow in the clouds, we remember this: so, when we look upon a covenant of grace, we ought to remember the death and satisfaction of Jesus, as the very ground and foundation of God's dealing with sinners in a way of grace. When we behold the covenant, we should behold the blood of the covenant, behold the red streams of this rainbow, Zech. 9:11, "By the blood of thy covenant, I have sent forth thy prisoners out of the pit, wherein is no water." I have read, that in Holland, where most of that country is taken off the sea by strong dikes, if the sea at any time happen to make a breach, whereby the country is in danger of being laid under water, any man that observes the breach, is, by the law of the country, ordered to stop the breach if possible, though it were with his most valuable packs of goods, and he has reparation from the community. O, Sirs! sin has made a breach for the inundation of God's wrath to break in upon the whole race of Adam; and the breach was so wide, and the current of wrath so rapid and strong, that it would have swallowed up and swept away the whole creation of angels and men, if they had been cast in to stop it. The glorious Son of God, perceiving that nothing else would do it, he cast his own body into the breach; "he redeemed us from the curse of the law, being made a curse for us." Let us remember this, when we remember the bow about the throne.

3dly. The bow of the covenant, as it is set up in the heaven of the visible church, is a sign that the deluge of God's wrath is recalled, and that God is a God of peace toward sinners, through the atoning blood of the Lamb. Sirs, I bring you glad tidings of great joy, the waters of the deluge of God's wrath are so far abated and fallen, that the olive-branch is brought forth to your view by God's ministers. We preach the gospel of peace, and bring glad tidings of good things to you; we tell you in the name of God, that he is so well pleased with the ransom that he has found, that he declares fury is not in him, that though he was angry, his anger is now turned away: and if ye will not believe his word, take his oath for it, in which he has pawned his very life, Ezek. 33:11, "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live."

4thly. The rainbow in the clouds is a sign of God's faithful promise, that no man shall be ruined by un universal deluge. Indeed, if a man will stand within the sea-mark till the waters of the sea overflow him, there is no help for that; God's faithfulness in his covenant with Noah stands firm though the man perish. So here, the rainbow about the throne of grace is a sign of God's faithfulness in a word of promise, that no man shall perish, who will take the advantage of the dry-land that stands before him in the gospel. Indeed, if a man will by unbelief stand still within the sea-mark of God's wrath till he perish, there is no help for that; but the faithfulness of God in the covenant of grace stands firm, and shall not be made of none effect through his folly. But I say, whosoever believeth, or taketh hold of the faithfulness of God pledged in his covenant, shall not perish but have everlasting life; the deluge of wrath shall never touch him. This much for the first thing, namely, what this rainbow about the throne, in colour like unto an emerald, is a sign of.

2. The second thing was, to inquire what it is to improve this rainbow of the covenant? I answer, as it is well expressed in our Confession of Faith, chap. 14. sect. 2, at the close, "It is to believe in Christ, or to accept, receive, and rest upon him alone for justification, sanctification, and eternal life, by virtue of the covenant of grace." This is a very material expression, and I fear little noticed by the generality of people; a resting upon Christ, by virtue of the covenant of grace. As we rest upon a man, by virtue of his word or promise; so we rest upon Christ, by virtue of the covenant, and the promises thereof. It is observable here in the text, that the rainbow is round about the throne, and him that sits on it; so that there could be no coming to the throne, or Christ sitting on it, without coming within the rainbow: so there is no coming to Christ, no true believing in him, but by virtue of his word of grace and promise in a covenant of grace. And this is one main difference between true saving faith, and the presumptuous faith of hypocrites. Hypocrites, by a presumptuous faith, they will indeed gripe at Christ and salvation; but in the meantime they do not receive Christ and his benefits as they lie within the rainbow, they do not receive and improve him by virtue of the covenant of grace. The covenant of grace, or the promise of God in Christ, it is his testament, bond or disposition, wherein he assigns and makes over himself, his righteousness, his Spirit, his fulness, and all the blessings of his purchase; now, true faith, it receives and rests upon Christ, by virtue of this covenant of grace. I defy you either to fasten your faith or trust upon God or man without a word of promise to ground your faith upon. If I should bid you trust or believe your neighbour, or any responsible man for a sum of money that you stand in need of, you would ask me, why, what ground have I to trust him? has he promised to give it or lend it to me? If he has not promised to do it, there is no ground of trust; and you would think that I were but mocking you, when I bid you trust him for it, unless he has passed his word. So here, when we bid you believe in Christ, receive him, or rest upon him for salvation, your eye must immediately be turned to the word of grace, or promise, and his faithfulness engaged in it; for it is by virtue of that, that we receive him, or approve and apply him to our own souls: hence, believing in Christ is expressed by a "taking hold of God's covenant," Is. 56:4; which expression plainly implies a fastening on the veracity or faithfulness of God pledged in the covenant. And how far the faithfulness of God is engaged in the covenant of grace, I shewed in the doctrinal part of this discourse. He has subscribed it as a party, he has sealed it with his oath, and the blood of his Son; he has attested it in the capacity of a witness; he has consented to the registration, yea, has actually registrated his bond, that we might have the more speedy diligence upon it at a throne of grace. Now, I say, faith is a taking hold of God's faithfulness thus pledged in the covenant, it is a resting upon his veracity, it is a trusting to him that he will be as good as his word, because it is impossible for him to lie; it is a setting to the seal that he is true, and saying with David, "God hath spoken in his holiness, I will rejoice." O, Sirs! faith in Christ, by virtue of his word of grace and promise, is one of the plainest and clearest things in the world, if the devil and an unbelieving jealous heart working together, did not darken and obscure the account we have of it in the word. What is plainer than to trust the word of an honest man, or to rest on him by virtue of his word? So, here, believing is a resting on Christ, or a trusting in him, by virtue of his covenant or word of grace. But the legal proud heart of man has such a strong bent after salvation, by doing or working for life, that nothing else than the mighty power of God can bring the sinner to quit and renounce all his works and righteousness as filthy rags, and to take salvation and eternal life, by trusting or believing the bare word of a promising God in Christ. But I shall not enlarge further upon this at present.

3. The third thing proposed was, to inquire what are these blessings or privileges which lie within the circuit of this rainbow of the covenant, and of which the soul comes to be possessed, either in part or in whole, that moment that it takes hold of the covenant. The very naming of these blessings may serve as so many motives or arguments, to persuade you to take hold of the covenant, to come to a throne of grace, by virtue of a rainbow that surrounds it. And here a field of matter presents itself to view, so large and copious, that it is impossible for the heart of man to conceive it, far less can the tongue of man tell it, or express it in words; for all the blessings of heaven and eternity lie within the wide circuit of this rainbow of the covenant, which surrounds God's throne of grace. All grace whatsoever lay originally in the heart of God; but as it lies there, it is inaccessible by sinners, "For who hath known the mind of the Lord?" Well, because the grace that is in God's heart is inaccessible by us, therefore he brings it yet nearer to us, by taking a piece of our nature, uniting it to the person of his eternal Son, and calls it Christ, Messiah, Immanuel, God-man, or God with us; and makes all the fulness of the Godhead, all the grace that is in his heart, to dwell there, that so we might not be afraid to come to one in our nature for grace and mercy to help us. But that our faith might yet have a greater advantage, he does not rest there; but he brings all the grace that is in Christ into a promise, or a covenant of grace, pledges his faithfulness in the strongest way imaginable in the promise or covenant, that so unbelief might have nothing to object. Unbelief might be ready to say, it is true, there is enough of grace in Christ, but, alas! he is in heaven, and he has carried all his grace to heaven with him; and the throne on which he now sits is so high, that I know not how to win at him. But, says the Lord, O sinner, say not so, think not so; for all the fulness of Christ is nigh thee in the rainbow of my covenant. I give thee a word of faith, a faithful word of promise, lean to that, rest on that, and Christ, and all that is in him, and all the grace that is in my heart, shall come along with it into thy soul. What is it, O sinner, thou wantst, but thou mayst have it either in title or possession, by resting on the veracity of him who has set his bow in the clouds?

I shall instance in a few of the many blessings that are to be had by taking hold of God's covenant, or by believing in Christ by virtue of the covenant.

1st. Would you have Jehovah—Father, Son, and Holy Ghost—to be thy God, even thy own God, to be "the strength of thy heart, and thy portion for ever?" Well, come within the rainbow, by taking hold of God's covenant, or trusting in the word of a promising God in Christ, and it shall be so; for this is the leading article of the covenant, "I am the Lord thy God. I will be their God. I am thy shield, and thy exceeding great reward." O, Sirs, you lost your claim to God by the first covenant; and while in a state of nature, under a covenant of works, you are "without God in the world:" but here is a God in Christ coming back again in a new covenant, a covenant of grace and peace, O take him at his word, and take him in his word; for "faithful is he that hath promised." Let thy soul say to the Lord, upon the covenant ground and grant, "This God is my God for ever and ever; and he shall be thy God even unto death," because he has said it in his covenant. But, say you, must I not first close with Christ before I can claim the Lord as my God? I answer, To close with Christ is nothing else but to take a God in Christ as thy own God, by virtue of the covenant of grace and promise, wherein his faithfulness is more deeply engaged than ever it was in God's covenant with Noah, whereof the rainbow is a perpetual and standing sign. But, O, say you, I am afraid that it would be presumption for me to claim a God in Christ for my God, upon the covenant-grant, "I will be their God." I answer, it is so far from being presumption, that it is rebellion against the authority of the great God interposed in the very first command of the moral law, not to know and acknowledge him, and trust in him as God, and as thy own God; and till thou take him as thy God in Christ, thou art living in open rebellion against the authority of Heaven: and wilt thou adventure to be a rebel against God, to avoid the danger of presumption, and so rush upon the thick bosses of Heaven's buckler O that I could persuade you to obey the first command of the moral law, as it stands in a subserviency to the covenant of grace, contained in the preface to the ten commandments, which teaches us to believe that he is the Lord our God and Redeemer, upon the ground of his own faithfulness pledged in these words, "I am the Lord thy God." O, Sirs, if you can but find in your hearts, through grace, to obey the first command in the law, you will find it easy to obey the rest; and if you can but find in your heart, through grace, to believe this first and leading promise of the covenant of grace, "I am the Lord thy God," you will find it easy to lay claim by faith to all the subsequent promises of the covenant; for it would be remembered that the first promise of the covenant, and the first command of the moral law, are inseparably linked together.

2dly. Take hold of the covenant, and come within the arch of this blessed bow that goes round about the throne, and there thou shalt find a sealed pardon of sin, an indemnity, an act of oblivion for all thy sins, though they be innumerable as the stars, and great and heinous like the lofty mountains, Heb. 8:12, "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." So Jer. 31:34. View him that sits upon the throne within the rainbow, and thou wilt hear him saying, "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." O, condemned sinner, trust a God in Christ for this, by virtue of his covenant, or by virtue of his promise; for "the strength of Israel will not lie nor repent.

3dly. Thou art by nature an alien, a stranger, a foreigner, a child of hell; wouldst thou fain come back again to God's family, and have a God in Christ as thy Father? Well, view the rainbow, come within the circuit of it, and there thou shalt have this: "I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. But as many as received him, (by virtue of this covenant-grant), to them gave he power to become the sons of God, even to them that believe on his name," John 1:12

4thly. Wantest thou a principle of spiritual life, who art by nature dead in trespasses and sins? Well, believe in the Son of God, by virtue of the covenant, and thou shalt have it; for, says Christ, John 11:25, "He that believeth on me, though he were dead, yet shall he live." Wouldst thou have thy spiritual life more abundant? new quickenings under the languishings of grace? Well, this is within the rainbow of the covenant: "Thy life is hid with Christ in God; and he has said, that "thou shalt revive as the corn, and grow as the vine."

Again, wantest thou to have thy heart sprinkled from an evil conscience? Here it is to be had, Ezek. 36:25, "I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you."

Would you have the power of sin broken in thy soul? Take hold of God's covenant, or believe in Christ by virtue of the covenant, and thou shalt have this also, Mic. 7:19, "I will subdue their iniquities." Rom. 6:14, "Sin shall not have dominion over you, for ye are not under the law, but under grace."

Wouldst thou have thy stony heart softened, and turned into a heart of flesh? This also lies within the rainbow of the covenant, Ezek. 36:26, "A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh."

Would you have the Spirit of God within you, as a spirit of wisdom and revelation, as a quickening, guiding, and sanctifying Spirit? Well, this is within the covenant also, Ezek. 36:27, "I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them."

Would you have protection against all enemies and dangers? This also is to be had within the circuit of this rainbow. The man Christ, who sits upon the throne, "is an hiding-place from the wind, and a covert from the tempest."

Wouldst thou have strength to encounter thy enemy, strength to grapple with difficulties, and to manage thy work and warfare? This is within the rainbow of the covenant. Zech. 10:12, "And I will strengthen them in the Lord, and they shall walk up and down in his name, saith the Lord." Is. 41:10, "I will strengthen them, yea, I will help them, yea, I will uphold them with the right hand of my righteousness."

Lastly, Would you have grace to keep in the Lord's way to the end, till the good work be perfected? Well, this is in the covenant: "the righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger. He which hath begun the good work in you, will perform it until the day of Jesus Christ." All these, and innumerable other blessings, lie within the circuit of this rainbow, which goes round about the throne of grace.

4. The fourth thing proposed was, to inquire who are they that may warrantably come within the compass of this rainbow? who are they that may take hold of God's covenant? An answer to this question is the more necessary, that it is one of the main engines whereby the devil keeps sinners under the power of unbelief, to tell them that God's covenant and promise belong to others, and not to them. Will the poor sinner be ready to say, Indeed if I were a believer, I might confidently come within this rainbow, and intermeddle with Christ, and the blessings of his covenant; but till then I must not presume to meddle. And thus, I say, sinners are many times discouraged from coming to Christ to take hold of his covenant. But, Sirs, allow me to tell you, that none are excluded from coming within this rainbow, or from coming to Christ, who sits on the throne of grace, by virtue of this covenant of grace, but only they who exclude themselves by their unbelief. Every one hath liberty to look to the natural rainbow, and improve the faithfulness of God in his promise as a security against the universal deluge; so every soul that hears the gospel, is allowed to look to the rainbow of the covenant of grace, and improve it as a security, through the satisfaction of Christ, against the deluge of divine wrath due to him for sin.

Quest. What is it that may warrant and encourage a lost sinner by faith to lay hold of the faithfulness of God, engaged in this rainbow of the covenant that is about his throne?

Ans. 1. God commands you to lay hold on his covenant. 1 John 3:23, "This is his commandment, that we should believe on the name of his Son, Jesus Christ." Now, when God bids you believe in Christ, he bids you believe in him by virtue of the covenant of grace, or by virtue of the free promise of life through Christ to perishing sinners. O essay it in the strength of him that commands you. The very first command, as I was saying, warrants you, yea, obligeth you to have a God in Christ, and none other, as your God. Now, this command is to all and every one; and if it were not so, it would needs follow, that there are some in whom unbelief were no sin; for where there is no law, there can be no transgression: but depend upon it, Sirs, that unbelief is your sin, and the great sin upon which the sentence of condemnation will run against you at the great day; and if unbelief be your sin, then it is your indispensable duty, by the command of God, to believe in Christ, or to trust in him for salvation, by virtue of his faithfulness engaged in the bow of the covenant that is about the throne of grace.

2dly, Let the extent of the rainbow encourage and warrant you to come within it. The natural rainbow it reaches from one end of the heaven to the other; but, O Sirs, the grace of God in a covenant of grace is much wider and larger, for it reaches forth its arms to clasp every creature in its bosom, Mark 16:15, 16. The voice of a God of grace is to men, and the sons of men, to take hold of his covenant, to improve his faithfulness in the rainbow against the deluge of his wrath. Is. 55:1, 2, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; let him come. Wherefore do ye spend your money for that which is not bread? and your labour for that which satisfieth not?"

3dly, The rainbow of the covenant is pointed towards you in particular; and if you will but look to it, you will see the end of it coming close to your very hand. Acts 2:39, "The promise is unto you, and to your seed, and to all that are afar off." "To you is the word of this salvation sent." Art thou a sinner, far away like the prodigal? Well, see the rainbow about the throne pointing to you. Is. 57:19, "I create the fruit of the lips; peace, peace to him that is far off." So Acts 2:39. Art thou a polluted sinner, black like the Ethiopian, spotted like the leopard? Well, see the rainbow of the covenant, pointing out its grace to you: Ps. 68:13, "Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold." Art thou sinking under the load of sin, as a burden heavier than thou canst bear? Well, see the bow of the covenant reaching grace and mercy to help thee: "Cast thy burden upon the Lord, and he shall sustain thee." In a word, whatever be thy condition, if on this side of hell, thou wilt find still the bow of God's covenant stretching out its hand to thee, and accommodating itself to thy condition and circumstance. Although the arch of the bow be high, yet it stoops down to every man; though the throne be "high and lifted up," and he that sits on it be exalted, yet the bow that is about his throne bows itself down to thy very hand, that thou mayst climb up to Christ by it in a way of believing: and, therefore, "say not in thine heart, Who shall ascend into heaven, to bring Christ down from above? Or who shall descend into the deep, to bring up Christ again from the dead? For the word is nigh thee, even in thy mouth, and in thy heart: that is the word of faith which we preach," Rom. 10:6, 7, 8.

4thly, It is most pleasing to him that sits on the throne of grace, to see a lost sinner come within the circuit of his rainbow for safety. You cannot do a thing that is so pleasing to God, as to believe in Christ, by virtue of the covenant. John 6:29, "This is the work of God, that ye believe on him whom he hath sent." He speaks as if this were the only work; and indeed it is so much the only work of a sinner, that, without it, it is impossible to please him; and with it everything ye do is pleasing, your persons and your sacrifices are accepted upon his altar. O, Sirs, will you not do a thing that is so pleasing to him that made you, him that preserves you, him that provides for you, him that shed the blood of his heart to redeem you? Never was the brouden breast of a tenderhearted mother more glad to be sucked, than the Lord is to see a sinner come within the bow of his covenant, for grace and mercy to help in time of need.

5thly, The nature of the throne, and the nature of the rainbow, invites and encourages your faith and trust. The throne is of the nature with the rainbow, the throne is a throne of grace, and the covenant a covenant of grace. What sort of a throne is a throne of grace? It is a throne for beggars, dyvours, and bankrupts to come to, that they may get whatsoever they want freely; it is a throne that stands by outgiving, by giving liberally to all without upbraiding. What sort of a covenant is a covenant of grace? The very name of it tells you what is its nature; a covenant of grace can be nothing else but an absolute free grant of all the riches of grace that lie about the throne of grace. If anything were required of us as a condition of our taking or receiving the blessings of the covenant, it would that moment cease to be a covenant of grace. But, say you, is not faith the condition of the covenant? Answ. I will be loath to condemn that way of speaking, because worthy men have used it, and do use it in a sound sense. But, Sirs, I would have you to remember, that when it is called a condition, all that such worthy learned men mean by it, is only this, that you can have no saving benefit or advantage by Christ unless he be received; you can have no benefit by God's covenant or promise, unless you believe the promise to be true, and believe it with application to your own souls. Faith is just such a condition as shows the inseparable connection between one thing and another. As if you should say to a beggar, there is your alms, on the condition that you take it; there is meat, on the condition you eat it; there is a good bond for a sum of money, on condition that you trust him that granted it. Or, as if I should say to one, thou shalt have the benefit of the light of the sun, on condition thou open thine eyes to see it; or the ground will bear you, on condition you lay your weight upon it. Now, such a condition of the covenant of grace is faith; it is just a taking what is freely given without money and price: and let it be remembered' that itself is one of the blessings promised in this covenant. Now, I say, let the nature of the throne, and the nature of the rainbow of the covenant, encourage and warrant you to come and trust in a God of grace. I make but a supposition, that a great and rich king should erect a throne in the open field, and emit a proclamation for all beggars, bankrupts, and people in wants and straits, to come to his throne and they should get whatever they needed. O what a gathering would there be? With what confidence would needy people flock thither, and ask what they wanted, especially if the king had sworn by his life that they should be served? Well, this is the very case: the throne of grace is only a throne for the needy, for rich folk are sent empty away: and the bow about the throne is just the faithfulness of God engaged in a free promise, that come to him who will, "he will in no wise cast them out." O then take the advantage, and trust his promise, and you have the thing promised, for his promise is as good as payment.

6thly. Will you but take a view of the name of him that sits upon the throne within the rainbow, and let that encourage your faith, hope, and expectation. O, Sirs, "they that know his name will put their trust in him;" his name that sits on the throne is a "strong tower," to which the sinner "may flee," and to which the saints "do flee and are safe." See what his name is, Exod. 34:6, his name is, "The Lord, the Lord God, JEHOVAH EL, the strong God, able to do for thee exceeding abundantly above what thou canst ask or think." He stretched out the heavens and laid the foundations of the earth, and does whatever pleases him in the armies of heaven, and among the inhabitants of the earth; and therefore is able to do for thee whatever thou askest of him, yea, more than thou canst ask. Abraham by faith stayed himself upon the power of a promising God without staggering, Rom. 4:20, 21. Again, his name is merciful; and, therefore, mayst thou say, will he not answer his name, and extend mercy, considering that misery is the only proper object of mercy, and I am wretched, miserable, poor, and blind, and naked? David's faith found footing in this name of a God in Christ, when he could not stand before the bar of the law, Ps. 130:4, "But there is mercy with thee, that thou mayst be feared." Again, his name who sits upon the throne within the rainbow is gracious; and it is the very nature of grace, as I said, to give, and to give freely. Grace is that attribute of the divine nature which shall be celebrated through eternity; this world is but a theatre on which he designs the manifestations of his grace. May not this encourage thee to go within the circuit of the rainbow, and ask grace and mercy to help thee in time of need? Unbelief, indeed, will tell thee, that "the Lord hath forgotten to be gracious;" but it is not so, for he cannot forget his own name. Unbelief will tell thee, that thou art unworthy of his grace, and this will hinder thee from coming speed; but that cannot be either, for grace is most grace when it is extended to the most unworthy. This, I say, draw encouragement from the name of him that sits upon the throne within the rainbow.

7thly. It is for the honour and glory of God, that you improve the rainbow of the covenant, for your security against the deluge of wrath, and for obtaining the blessings that lie within the bosom thereof. Hereby, ye glorify his power, being persuaded that he is able to make good what he has promised; hereby you glorify his holiness, which is pawned to the great Covenant-head, and give thanks at the remembrance of his holiness, pledged in the covenant to him and his seed; hereby you glorify his justice, by acquiescing in that righteousness or justice which is the foundation of his throne; hereby you glorify his mercy, and join with him in saying, "Mercy shall be built up for ever;" hereby you glorify his truth and faithfulness, by setting to the seal that God is true: in a word, you give him the glory of your salvation, saying, "Salvation to our God which sitteth upon the throne, and unto the Lamb for ever and ever; the language of faith is, "Not unto us, O Lord, not unto us, but unto thy name be the glory."

Thus you see that there is noble encouragement and the best warrants in the world for believing, or coming within this bow of the covenant. O then, Sirs, for the Lord's sake, and for your own soul's sake, flee in within the rainbow that is about the throne; believe in Christ by virtue of the covenant of grace and promise. And if after all you will not comply, I declare, in the name of God, that the bow of God's covenant shall stand you in no stead. The faithfulness of God that is engaged to save the sinner that believes, or takes hold of his covenant, is engaged to damn the soul that continues in unbelief; for, as "he that believeth shall be saved; so he that believeth not shall be damned." The fountains of the great deep of God's wrath will inevitably sweep you away; and he who is the God of salvation has said, that he will "wound the head of his enemies, and the hairy sealp of them that go on still in their trespasses."

5. The, fifth thing proposed was to roll away some impediments, or stumbling stones, that lie in the way of sinners, and which have a fatal influence in discouraging them to take the benefit of the rainbow of the covenant, which surrounds the throne of grace. There are some things on God's part, that appear as great and strong bars against the sinner, and tend mightily to discourage him from looking either to the throne, or the bow that surrounds it, viz. the law of God, the justice of God, the holiness of God, and the decree of God.

1st. The law of God. O, says the sinner, I am condemned already by God's law, and how then shall I look towards God's covenant, or take hold of it for my safety against the deluge of wrath? Answ. If thou hadst not broken the divine law, thou wouldst not stand in need of the grace of God's covenant. The law is so far from being against the promise in the business of salvation, that that moment thou takest hold of Christ by virtue of the covenant or promise, the righteousness of the law is fulfilled in thee; "for Christ is the end of the law for righteousness to every one that believeth, Christ was made under the law to redeem them that were under the law."

2dly. But, O, says the sinner, the justice of God is against me, the thoughts of incensed justice make my heart to tremble within me. Answ. The throne of grace, that is surrounded with the bow of the covenant, is founded upon justice satisfied, and judgment executed upon the Surety; and that moment thou comest within the bow of the covenant, justice becomes thy friend, assoilzing thee on the ground of Christ's satisfaction: for "God has set forth Christ to be a propitiation, through faith in his blood, to show forth his righteousness for the remission of sins; that he might be just and the justifier of him which believeth in Jesus.

3dly. The holiness of God sometimes scares the sinner to look toward the throne of grace, or covenant of grace. But, Sirs, I tell you, that that moment you come within the bow of the covenant, you are made partakers of his holiness; and the holiness of God being laid in pawn for the outmaking of the promise, stands up for its own interest in the sinner's behalf. And beside, by the blood of Jesus, the filth of sin is covered from the eyes of unspotted holiness, as well as the guilt of it hid from the eyes of incensed justice.

4thly. The sinner is ready to be scared from taking hold of God's covenant, and his faithfulness engaged therein, on the account of the decrees of God. O, will the sinner say, it is true, if I were among the number of the elect, I might meddle with God's covenant; but, alas! I think I am none of these, and therefore I need not think of taking hold of Christ by virtue of his covenant. But, Sirs, let me tell you, that "secret things belong unto the Lord, but those things which are revealed, belong unto us and to our children." Let God's decrees alone; you have no more business with them in the matter of believing, than you have to trouble yourself with what they are doing in Mexico or Peru. Meddle you with the things that are revealed, for these are the things that belong to us, and to our children. Now, what are the things that are revealed? Christ is revealed, the covenant and the promises are revealed as the ground of faith; the command of God enjoining you to believe is revealed; God's good will to man upon earth is revealed: these are the things that belong to you, and therefore meddle you with these. And let not the devil and your own ill heart together brangle and confound you, by telling you, that you do not know if you be elected; for that moment you come within the bow of God's covenant, you may know your election, and that God hath loved you with an everlasting love; and no other way you can possibly know it. But besides all this, let me tell you, that God's promise registrated in his word, is but an extract of the eternal thought and purpose of his heart: so that by believing his promise, immediately you may know that you are "the called according to his promise."

But, may the sinner say, that though there be no bar on God's part, yet there are many bars and impediments on my part. I shall endeavour to roll away these also, by answering the following objections of unbelief:

Object. 1. I am a poor unworthy creature, I dare not think of meddling with God's covenant. Answ. It is a bastard devilish humility that keeps you from believing; for the more unworthy you are of the grace and favour of God, the more fit you are for receiving the grace of God at a throne of grace, by virtue of the covenant of grace. Grace is only calculated for the unworthy sinner, and not for these that think themselves worthy of it.

Object. 2. My sins are like the great mountains, and I fear the grace of God will never level them. Answ. Take hold of God's covenant, and you shall find these mountains removed, and cast into the midst of the sea, Is. 1:18, "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

Object. 3. I want a law-work, I am not weary and heavy laden, and, therefore, am not fit to take hold of God's covenant. Answ. If thou think to make a law-work and humiliation a price in your hand to recommend you to Christ, and sit you for him; I tell you instead of sitting yourself for Christ, you are building up a wall between Christ and you, that you shall never win over. If you see an absolute need of Christ, and that you are undone without him, do not stand to seek more law-work; for that moment you close with Christ, by virtue of the covenant of grace, the law has gotten its end, Christ being "the end of the law to every one that believeth. It is the weary and heavy laden that are called; but that is not to exclude others, who cannot find that disposition in themselves; and they are mentioned in particular in the call, because they are most ready to exclude themselves from having any concern in Christ or his covenant.

Object. 4. I am afraid to take hold of God's covenant in case I turn away from his commandments, and so render myself unworthy of a covenant relation to him. Answ. If you really take hold of his covenant, the grace of his covenant will keep you in the way of his commandments, Jer. 32:40, "I will make an everlasting 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 shall not depart from me."

Object. 5. I am afraid to take hold of God's covenant, in case that I never be able to bear the cross: I will faint in the day of adversity, for my strength is small. Answ. Do not fear that, for he that sits on the throne has said in his covenant, "When thou passest through the waters he will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee." His presence shall go with thee to the hottest furnace, and unto the deep waters of Mara: and if so, there is no fear: but thy head shall be carried above.

Object. 6. I have formerly minted to take hold of God's covenant; but I have played the harlot with many lovers since that. Answ. Renew thy gripes of the covenant; for the grace of God's covenant, the rainbow about the throne, is still pointing thee out as it were by name, Jer. 3:1, "Though thou hast played the harlot with many lovers; yet return again to me, saith the Lord."

Object. 7. But I have acted as a rebel against Heaven, I have been waging war against God, and will ever he allow me to meddle with his covenant, or come within the verge of this rainbow? For answer, see Ps. 68:18, where we are told concerning him that sits upon the throne of grace, within the rainbow, "He received gifts for men; yea, even for the rebellious, that the Lord God might dwell among us." See also, Is. 55:7, "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon."

Object. 8. I want power to take hold of the covenant, I want power to believe in Christ by virtue of the covenant. Answ. He that sits upon the throne, with the rainbow about it, he is saying, "I will give power to the faint, and increase strength to them that have no might;" yea, he has said that he will "make thee willing by the day of his power:" and if he has given thee the will to believe, there is no fear for the want of power; for he that works the will by his covenant, he has engaged to do the work also; he "works in us, both to will and to do of his good pleasure."

Object. 9. You are aye speaking of the bow of the covenant, but I would fain see it; I have seen the natural bow, but the rainbow of the covenant is invisible. Answ. It is strange not to see it, when you have it in your hand; the Old and New Testament is the rainbow that I am speaking of; the rainbow is at this moment shining upon you in a preached gospel. O remember that awful word, 2 Cor. 4:3, 4, "If our gospel be hid, it is hid to them that are lost; in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."

Object. 10. I am afraid I be one of these from whom this rainbow is hid, and so am lost for ever. Answ. If thou doest not see it, I ask, Art thou longing to see it? If so, I can tell you for good news, thou shalt see it ere long; "for he satisfieth the longing soul, and filleth the hungry soul with goodness;" and then he that sits on the throne has said, that he will "open the blind eyes, and turn thee from darkness, that thou shalt behold the glory of the Lord, and the excellency of our God."

Thus I have endeavoured to roll away all the impediments I can think upon, that you may be encouraged to come within the bow that is about the throne of grace. What are you resolved to do? Will you come within the bow of God's covenant or not? I would fain expostulate the matter with you. What will you do in the day of death, if you come not within this rainbow? What will you do in the day of reckoning, when standing before the bar of God? Whither will you flee, when rocks and mountains refuse to fall on you, to hide you from the face of the Lamb? O, Sirs, there is no shunning the deluge of divine wrath, but by taking hold of the covenant, and of the faithfulness of God engaged therein; the whole creation cannot help you, if you do it not, but you must lie under the fiery mountains of God's wrath for ever; for "he that believeth not is condemned already; and the wrath of God abideth on him."

But I cannot think of parting with you upon Mount Ebal or Sinai. And, therefore, let me beseech you, by the mercy of God, by all the blessings of his covenant, by the blood and bowels of a God of love in Christ, by all the glory of heaven and eternity, that you come within the compass of the rainbow that is about the throne. O, say you, with my whole soul I would take hold of God's covenant, and his faithfulness engaged therein; but will you give us your advice as to this matter. An answer to this, leads to,

6. The last thing proposed, which was to offer a few advices in order to your improving the rainbow of the promise, or covenant, for your safety against the deluge of wrath.

1st, Study to be firmly persuaded of your misery and lost state without Christ, and while without the confines of the bow that surround his throne. Till you see your lost state by the breach of the covenant of works, you will never take hold of a covenant of grace; and, therefore, be firmly persuaded, that by nature you are wretched, miserable, poor, blind, and naked. But now, if you have come to this persuasion, you must not rest content here, for many have perished in this place of breaking forth of children. And, therefore,

2dly, Be firmly persuaded, that there is relief for you in Christ, and in the new covenant, whereof he is the glorious Head. However bad thy condition is, there is relief for thee in Christ; for he is all in all. Is thy state a state of sin? Well, Christ is the Saviour of none but sinners. Is thy state a state of distance from God? Well, he came to bring us near by his own blood. Is thy state a state of enmity and war against Heaven? Well, his work is to reconcile God and man, to satisfy justice, and to stay the enmity of the heart; he breaks down the wall of partition, and brings both parties unto one. Is thy state a hopeless state? Well, he is the hope of all the ends of the earth. Is it a state of darkness? He is the light of the world. Art thou in an impotent state? He is the strength of the poor, and of the needy. Art thou in a state of bondage? He proclaims liberty to the capitives, and the opening of the prison to them that are bound. Art thou cursed? He came to redeem thee from the curse. Art thou dead in sin, dead by the law? Well, he died that we might live; and though thou be dead, yet thou shalt live, if you believe in him. So that, I say, there is that in Christ which meets with the condition of the sinner, let his case be never so bad, if he be on this side of hell. Now, I say, be persuaded of all this, be assured of it, that there is help laid upon this mighty Redeemer, and that he is indeed able to save to the very uttermost.

3dly, Be persuaded that the rainbow, that is surrounding the throne of grace, is pointing to you; I mean, that the covenant of grace, or promise of help, relief, and rest, through Christ, is left to you, and directed or indorsed to you in particular, and that it belongs to you, as a thing you may claim without any vicious intromission. This is absolutely necessary, for I can never trust to a security, which, meantime, I think or imagine is granted to another man, and not to myself. Can I pursue upon a bond granted in another man's name, and not in my own? O, say you, if I thought I had a right to the covenant, or promise of God in Christ, I would believe it, and rejoice. Well, to establish you in the faith of this, know, O sinner, for thy encouragement. (1.) The covenant and promise is indorsed or directed to thee, as if thou wert named by name and surname. Like a letter, when it is backed to a man; when he reads the back of the letter, and finds it directed to him, he breaks the seal of it, and claims all that is in it, though it were a security for millions of gold and silver. (2.) Thou hast already gotten the seal of the covenant in baptism; and would God allow the seal of his covenant, and yet wilt thou say thou hast no claim to intermeddle with the covenant itself? (3.) God has put his covenant, his confirmed testament, in thy hand, as a charter for eternal life, and commanded thee to read it, search it, trust to it for a happy eternity, and yet wilt thou say thou hast no claim to the covenant, no right to take hold of it? And, therefore, I say, be persuaded that you have a good claim to the covenant of grace and promise; "the promise is to you, and to your seed." You may readily say to me, that by this means God's promise is made to the reprobate, as well as to the elect, in the visible church. I answer, with the learned and pious Rutherford, that the reprobate have as good a revealed warrant for believing as the elect have. If God's covenant and promise were not to all in common within the visible church, and if his faithfulness were not engaged in the promise tendered to them, how is it possible that unbelievers could be said to make God a liar, by not believing his promise, or the record in which he has given to us eternal life in his Son Jesus Christ? You may again object and say, if God's promises were made to the reprobate, then it would follow that his faithfulness would fail if he did not fulfil his promise to them. I answer, we are to distinguish between the promise in the exhibition of it in the word, and in the effectual application of it by the Spirit. In the first of these respects, it is made to all without exception of elect or reprobate; and that the promise is not made effectual to the reprobate will no more infer the want of faithfulness in God, than a man's not marrying a woman after he has passed his promise to her, when yet she refuses to consent to the bargain.

4thly, Be persuaded, that this covenant of grace and promise is a good and noble security, and that it is able to bear thy weight. You heard in the doctrinal part, how much the faithfulness of God is engaged in the covenant. Pray do not forget it; he has subscribed it, attested it, sealed it, registrated it; in a word, he has given all imaginable advantage for believing, and takes off all imaginable pleas for unbelief.

5thly, Be much in viewing these great and glorious blessings that lie within the covenant, within the verge of the bow that is about the throne: of which I give you an account upon the third head proposed, in prosecuting this exhortation. What thinkest thou of having JEHOVAH, Father, Son, and Holy Ghost, for thy God and portion for ever? What thinkest thou of a sealed pardon and indemnity for all thy sins? What thinkest thou of being "an heir of God and a joint-heir with Christ?" What thinkest thou of the "inheritance that is incorruptible, and undefiled, and which fadeth not away?" Yet all these lie within the circle of the bow of the covenant. Now, I say, keep your eye upon these, that you may be encouraged, or stirred up, to press towards the actual possession of these glorious blessings, by coming within this blessed bow.

6thly, Take a view of all these great and glorious blessings, as lying in the hand of him that sits upon the throne, ready to be given out to every one that believes in him by virtue of the covenant. O hear him that sits on the throne crying to all sinners, to a whole perishing world, "Whosoever believeth in me, shall not perish, but have everlasting life." "Whosoever will, let him come, and take the water of life freely." Thus, I say, be persuaded, that all the blessings of the covenant lie ready in his hand, to be distributed and communicated to every one that comes to him.

7thly, Being firmly persuaded of all these things, study to rest and lay the weight of thy sinking soul upon the veracity and faithfulness of a promising God in Christ. You know what it is to lay weight upon an honest man's word, who you are persuaded will not fail you; so lay weight and stress upon the promise of God, upon his faithfulness engaged in the covenant, being fully persuaded that what he has promised he is both able and willing to perform. O, Sirs, trust in him, let his truth be your shield and buckler, for he is truth itself, faithfulness is the girdle of his loins; hang by his girdle, and say with David, "In his word will I hope." "Remember the word unto thy servant, upon which thou hast caused me to hope." And if thou do so, thou shalt not be disappointed: "The fashion of this world passeth away: but the word of the Lord endureth for ever."

8thly, If you have thus entered within the bow of the covenant, go forward to the throne and him that sits upon it, whose appearance is like a jasper, and a sardine stone for brightness and glory; pursue him at his own throne; plead the actual outmaking and accomplishing of his promise, for this is God's stated and ordinary way appointed in his word, Ezek. 36:37, compared with ver. 25, 26, 27, there God makes a great many promises, and after all he adds, "For these things I will be inquired of by the house of Israel, that I may do it for them." Only when you come to the throne and plead the promise, take care that you do not expect the accomplishment of the promise for your own pleading; but upon the account of his own faithfulness engaged in his own covenant of grace. But, may you say, I have neither skill nor confidence to plead the promise. I answer, It is very true, you have no skill to manage at his throne; and, therefore, I give you a

9th advice, Put the promise of the covenant, which you seek the accomplishment of, in the hand of your advocate, that he may plead it for you, "We have an Advocate with the Father, Jesus Christ the righteous." And, therefore, in your approaches to the throne, beware of neglecting him; for he hath made us accepted in the beloved," lippen much to his skill and his interest in the court. He has his Father's ear, and his Father's commission to make intercession for the transgressors. The Father says to him, "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." So that however great your suits at a throne of grace are, you have no reason to fear, if you employ this glorious Advocate and days-man, and in doing so, do not doubt of success; "but ask in faith, nothing wavering." "Draw near with a true heart, in full assurance of faith."

10thly, When you have done all this, you must wait for the accomplishment and out-making of the promise in a sensible way; for "he that believeth, does not make haste. I will look unto the Lord: I will wait for the God of my salvation: my God will hear me." Do not limit the Lord to your time: but wait his time: "For the Lord is a God of judgment, and he waits to be gracious; and, therefore, blessed are all they that wait for him." Sirs, if you have but the promise of a man, or the bond of a man, for a sum of money, you will wait many years before you get payment, and yet you will not doubt of payment at the end, when the time comes; and will you trust and wait on men, and will you not wait on your God continually? O "the Lord is good unto them that wait for him, to the soul that seeketh him. The vision is for an appointed time, but at the end it shall speak, and not lie; though it tarry, wait for it, because it will surely come, it will not tarry." See to this purpose, Heb. 10:36, 37, "Ye have need of patience; that after ye have done the will of God ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry."

Having thus taken hold of God's covenant, and entered within the rainbow that is about the throne, come to-morrow and get the seal of the covenant, for the confirmation of your faith, that so you may with the greatest freedom intermeddle with the goods contained in your elder brother's testament. Although a man have a good right to an estate, yet, perhaps he may be averse to intermeddle till he get infeftment. Well, Sirs, having taken hold of the good charter, the covenant of grace, I invite you to come and get infeftment upon the charter to-morrow at God's table, where he invites all his friends to eat and drink abundantly of the bread and wine that he has mingled.

I shall conclude the whole of this discourse, by offering a few marks whereby ye may try whether or no you have really got within the bow of the covenant which surrounds the throne. It is true indeed all the members of the visible church, they bear a relation to the covenant, "to them belong the adoption and the covenants, and the promises;" you are externally in covenant by virtue of baptism, you are professedly covenanted people. But the question is, Are you really within the covenant,—have you by faith entered within the rainbow that surroundeth the throne? The marks that I offer shall be principally founded upon the context in this chapter.

1. Then, The Spirit of the great Covenant-head that sits upon the throne has entered into you, if you have entered within the bow of this covenant, or seen the glory of him that sits on the throne. We find here, John was first in the Spirit, and then he saw the throne, and the rainbow, and him that sat on it. O, Sirs, I am persuaded that there was never one brought within the bow of God's covenant, but will be ready to own that it was he that brought them. "I will cause them to pass under the rod, and I will bring them into the bond of the covenant." The apostle Paul tells us, Philip. 3:12, that he was apprehended of Christ Jesus before ever he apprehended him: so will it be with you if you be brought within the rainbow of God's covenant.

2. You will be much in admiring the throne, and the glory of him that sits on it, who is here compared to a jasper and sardine stone. I told you in the explication of the words that this is Christ. O have you seen the glory of an exalted Christ? "All we with open face, beholding as in a glass the glory of the Lord, are changed into the same image." If you have "seen his glory, the glory as of the only begotten of the Father," you will be ready to say, "He is indeed white and ruddy, fairer than the children of men."

3. If so, then you will take great pleasure in beholding the rainbow that is about the throne, and rejoice in it as your security against the deluge of wrath, saying, with David. "This is all my salvation, that he has made with me an everlasting covenant, ordered in all things and sure:" you will be delighted to think on the freedom of the covenant, the order of the covenant, the sureness of the covenant; and its emerald colour, its perpetual greenness without any variation.

4. When you look to the rainbow of the covenant, it will fill you with expectation of good when you go to the throne in prayer. The natural rainbow, as I said, is the forerunner of a shower to the thirsty earth; people expect it when they see the bow in the clouds: so when you see the bow of the covenant, it will give you good hopes of a shower of the Spirit's influences, and that he will come to you "as the rain, as the latter and former rain unto the earth." And truly, Sirs, one great reason why there are so many hopeless prayers among us, is because we do not set the eye of faith on the rainbow of the covenant.

5. If ever you were brought within the rainbow of the covenant, you have been stripped of your own filthy rags, and clothed with the white raiment of the righteousness of the Son of God; for they that are about the throne here are said to be "clothed in white raiment," Rev. 4:4. So then, I ask, have you been made to see all your own righteouness to be "as filthy rags, as a menstruous cloth, as loss and dung, that you might be found in Christ, not having your own righteousness, which is of the law, but that which is through the faith of Christ?" Is the language of thy heart, "Surely in the Lord have I righteousness: in him will I be justified, and in him alone will I glory."

6. If you have been within the rainbow, brought within the bow of the covenant, you have had your heart and eyes enlightened, and warmed with the seven lamps of fire before the throne, which are explained to be the Spirit with his various influences, ver. 5. These are compared to lamps, because of their enlightening efficacy; and lamps of fire, because of their sanctifying, purifying, warming efficacy on the soul. Now, try yourselves by this; if you be brought within the bow of the covenant that is about the throne, the Spirit has been in you a Spirit of wisdom and revelation, discovering the things of God to you in a divine lustre; and, like fire, they have purified you in some measure from the dross of sin, and made your heart to burn within you, like the disciples going to Emmaus; and, like a lamp, they serve to direct you in the way of truth and holiness; the voice of the Spirit is, "This is the way, walk ye in it."

7. If you be brought within the rainbow of the covenant, you will be frequently bathing your polluted souls in the sea of glass, that is before the throne, spoken of in the 6th verse. Interpreters think that there is an allusion here to the large vessels in the temple and tabernacle, in which the priests used to wash themselves before they offered sacrifices, called a sea of glass, because of the transparent purity of him whose blood it was. They that are come by faith to Jesus, the Mediator of the new covenant, they are also come to the blood of sprinkling, in order to the cleansing of their souls from sin and from uncleanness. You will see a continual need of this blood to purify your persons and actions from everything that defiles.

8. If brought within the rainbow of the covenant, you will be much taken up in celebrating the praises of God's holiness, and adoring him upon this account; they that are about the throne, ver. 8, they cry, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." Now, try yourselves by this. Can you love God, adore and celebrate his praises, because of his unspotted holiness and purity, which cannot behold iniquity without abhorrence? This I take to be one of the sweetest and surest marks of a true believer and saint, which does distinguish him from all hypocrites in the world. A hypocrite may come the length to love and adore the Divine Majesty, because of his greatness, because of his goodness, because of his mercy; but I do not think that they can love and praise him, because of his holiness and hatred of sin. No, this argues a seraphic and angelic spirit, for the angels cover their faces, crying, "Holy, holy, holy, is the Lord of hosts," Is. 6. Now, is this the disposition of thy soul? Canst thou say with David, Ps. 30:4, "Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness?" and Is. 12 at the close, "Shout, O daughter of Zion: for great is the Holy One of Israel in the midst of thee?"

9. You will equally adore, worship, and admire all the three persons of the ever-blessed Trinity as one God. So do they that are about the throne: they cry, Holy Father, holy Son, and holy Spirit; and these are but one Lord God Almighty, which was, and is, and is to come. Faith takes up God according to the revelation that he has made of himself, considered personally or essentially, and it cannot endure anything that derogates from the glory of any of the blessed Three in One and One in Three. You that are not stricken with horror at the blasphemy that is uttered against the Son of God this day in our church, as if he were only a subordinate deity, inferior to the Father, you were never yet within the compass of the rainbow that goes about the throne on which he sits; for they that have been there, they have seen him to be the same in substance, equal in power and glory with his eternal Father, to be the Lord God Almighty, as well as the Father, the brightness of his glory, and the express image of his person. And the concerns of his glory will go nearer your heart than any private concerns of your own, though your honour were laid in the dust.

10. Lastly, If ever you have been within the rainbow of the covenant that surroundeth the throne, then I am sure you will be very concerned to have the crown pulled off the head of self, and set upon the head of him that sits upon the throne of grace, Rev. 4:10, 11, they that are about the throne, they "cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, and honour, and power." O, Sirs, if ever you were brought within the rainbow of the covenant of grace, you will not sacrifice to your own net, or burn incense to your own drags, you will not attribute any or the least part of your salvation to yourselves, to your own holiness, goodness, diligence, frame, or anything else; no, no, you will tread everything under your feet, that dares to usurp the room of Christ, and be ready to say, "Not unto us, O Lord, not unto us, but unto thy name be the glory." O he is the Lord my righteousness, he is the glory of my strength, in his righteousness will I be exalted, and I resolve to stand an eternal debtor to grace, grace reigning through imputed righteousness unto eternal life, by Jesus Christ, my Lord. Worthy, worthy is he to wear the crown, to sit on the throne, and to sway the sceptre for ever. O let King Jesus arise, and let his enemies be scattered and flee before him.

THE TREE OF LIFE SHAKING HIS FRUITS AND LEAVES AMONG THE NATIONS

Three Sermons preached at the Celebration of the Sacrament of the Lord's Supper, at Dunfermline, 12th, 13th, and 14th July 1729.

Rev. 22:2.—In the midst of the street of it, and of either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

THE FIRST SERMON ON THIS TEXT

I HAD occasion to discourse the verse immediately preceding, at a solemnity in the neighbourhood about a year ago; at which time I endeavoured to make it evident, that this vision of the apostle John has an immediate respect unto the church militant, whatever further accomplishment it may have in the church triumphant in glory. By the "pure river of water of life, clear as crystal, proceeding out of the throne of God, and of the Lamb," we are to understand that great abundance of grace that issues forth in a gospel dispensation towards perishing sinners, from a God of grace reconciling the world to Himself in Christ, as is clear to any who shall compare the 1st and 17th verses of this chapter together, they having a close and inseparable connection. In the 1st verse, the river of water of life issues forth; and in the 17th verse, there is an universal call and invitation given to all perishing sinners to come and drink of it, "Whosoever will, let him come, and drink of the water of life freely." Now, if the invitation, verse 17, be to the church militant, to come and drink of the water of life, as no doubt it is, then surely that river of water of life, of which they are called to drink, must flow in the church militant also.

This being established, it must needs follow, that the words I have now read in the 2d verse, must have a respect unto the church militant also, especially if we consider the last clause of the verse, where the leaves of the tree are said to be for the healing of the nations. Now, in heaven there are not nations in the plural number, but only one heavenly nation of the first-born, and that nation doth not need any healing; the inhabitants of that land of glory do not say we are sick, being presented without spot or wrinkle, or any such thing: and, therefore, it must be for the healing of the diseased nations of this lower world that this tree of life is designed.

Now, this premised, I take up the words as a metaphorical description of Christ, the Saviour of lost sinners, under the notion of a tree. Where notice, (1.) The nature of this tree; he is the tree of life. (2.) The commodious situation of the tree for the conveniency of the city of God, the visible church upon earth; this tree of life is "in the midst of the street of it, and of either side of the river." (3.) The fertility of this tree of life; "it bears twelve manner of fruits, and yields fruit every month. (4.) The medicinal quality of the tree; "the very leaves of it are for the healing of the nations." The explication of these particulars I refer till I come to the prosecution of the following doctrine, which I observe from them.

DOCT. "That the Lord Jesus Christ is a fertile and medicinal tree, planted by his Father in the city of the New Testament Church, for the benefit of the starving and diseased nations of the earth." The foundation of the doctrinal is obvious from the general view that I have already given you of the words, In the midst of the street of it, viz. of the New Jerusalem, that comes down out of heaven, which is the New Testament Church, "and on each side of the river was there the tree of life," &c.

Now, in prosecuting this doctrine, I shall just observe the order already pointed at in the division of the words; and, through divine assistance, I shall,

I. Speak a little of this tree of life.

II. Speak of the situation of this tree in the city of God: it is said to be "in the midst of the street, and on each side of the river."

III. Of the fertility of this tree: it "bears twelve manner of fruits, and yields fruit every month."

IV. Of the medicinal quality of the tree, and how its leaves are for the "healing of the nations."

V. Apply the whole, or, if time do not allow, apply each of the particulars as I go along them.

I. The first thing is, to speak a little of Christ, under the notion of the tree of life. And here I shall. 1. Offer some remarks concerning this blessed tree. 2. Show why it is called the tree of life. 3. What that life is that springs out of this tree. 4. The excellent qualities of that life that comes from this tree to those who by faith cat of his fruit.

First, I would offer some general remarks concerning this blessed tree here spoken of.

1. Then, I remark, that such metaphorical descriptions of Christ are very common and familiar to the Spirit of God in Scripture. Sometimes he is called a plant, and a plant of renown, by the prophet Ezekiel, chap, 34:29. Sometimes he is called "a rod, and a branch springing out of the root of Jesse," Is. 11:1. Sometimes "a root springing out of a dry ground," Is. 53:2. Sometimes a tree, Hos. 14:8, "I am like a green fir tree, from me is thy fruit found." Sometimes under the notion of an apple tree, Song 2:3, "As the apple tree among the trees of the wood, so is my beloved among the sons." So, here, in my text, he is held out under the notion of a tree, and the tree of life. Our blessed Lord, while here upon earth, was a parabolical kind of preacher, that is to say, he represented heavenly things by familiar similitudes; and he continues the same strain of teaching, even after he is exalted unto glory; he is so fond to make himself known to the children of men, that he is content to compare himself unto anything that may convey the knowledge of himself and of his grace unto us.

2. I would have you to remark, that Christ is a tree of his Father's planting, John 15:1, "I am the true vine, and my Father is the husbandman." Now, when I speak of Christ's being planted, it is only to be understood of him, as to his office, as Immanuel, God-man or Mediator; for, considered as to his divine nature, he is the same independent self-existent God with the Father; but, I say, viewing him as Mediator, he is planted by his Father, as the great husbandman. He planted him in his eternal decree, before ever he planted the heavens, or laid the foundations of the earth, Prov. 8. He planted him in his incarnation, by an actual manifestation in the flesh, "A body (speaking of his incarnation) hast thou prepared me;" he made him "of a woman, and of the seed of Abraham, according to the flesh." He plants him declaratively or doctrinally in the visible church, "I have placed salvation in Zion for Israel my glory." He plants him spiritually in the hearts of all the elect in a day of power; at which time Christ is formed and revealed in us, and we created in Christ Jesus.

3. This Tree of Life, in his first planting and budding, he is small, but his latter end doth greatly increase. How small was his first appearance, in that promise, "the seed of the woman shall bruise the head of the serpent?" no more but a bare hint of his incarnation and sufferings, in the threatening denounced against the serpent. How small and inconsiderable was he in the eyes of a blinded world, when he first sprang up, in his actual incarnation, like "a root springing out of a dry ground," without any form or comeliness? "He came unto his own, and his own received him not," John 1:11. And when he first begins to spring up in a land by a gospel dispensation, men make so little account of him, that they reckon his gospel foolishness and vain babbling. And when he first sprouts up in a heart and soul, in a day of power, his grace, his kingdom, is but like "a grain of mustard-seed," which can scarcely be discerned. But, I say, although his beginnings are small, yet his latter end doth greatly increase. The preaching of the gospel of Christ by the apostles, was at first like the scattering of a handful of corn on the tops of the mountains; but the fruit thereof did shake like Lebanon, and his spiritual seed and progeny "shall flourish like the grass," or be innumerable like the piles of grass, or the "drops of dew from the womb of the morning." And, however small his first blossomings in the heart be, yet they, in whom he is formed by the Spirit, "shall flourish like the palm tree, and grow like the cedars in Lebanon."

4. Notice that this tree of life, after he had flourished a while in this lower world, was cut down by the sword of divine wrath and justice, Is. 53:8, "He was cut off out of the land of the living, for the transgression of my people was he stricken." The Jews and Romans were but like the axe in the hand of God for hewing down the tree of life; for they did nothing in killing the Prince of life, but what his hand and his counsel had before determined to be done. And, O, many a hack, many a heavy stroke and blow did this tree of life endure before he fell down to the ground; "he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him." O what a tremendous stroke did justice reach unto the tree of life, when he cried, "Awake, O sword, against the man that is my fellow!" The very earth trembled, and the rocks were rent, with the weight of the stroke that was laid upon him for our sins.

5. Although this tree of life was cut down unto death by the hand of justice, yet death could not long keep his dominion over the tree of life; it was not possible that the bands of death, or the bars of the grave could detain him. No, no; three days after he was hewed down, this tree did spring up more tall and glorious than ever. He was, indeed, cut off out of the land of the living, and delivered unto death for our offences, but he rose again for our justification, and was "declared to be the Son of God with power, according to the Spirit of holiness, by his resurrection from the dead." Our hope of the inheritance did spring up with this tree of life, when he sprang up again out of the grave, 1 Peter 1:3, 4, "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible," &c. Our hope and strength had for ever perished, if this tree of life had perished in death.

6. I remark concerning this tree of life, that he doth now in his exalted state overtop and excel all the trees of the wood; having drunk of the brook in the way, he hath now lifted up his head: hence is that commendation of the spouse, Song 2:3, "As the apple tree among the trees of the wood, so is my beloved among the sons;" he infinitely excels them all, he is fairer, infinitely fairer "than the children of men;" yea, he overtops and excels all the angels in heaven, "he has by inheritance obtained a more excellent name than they; he is far exalted above all principality, and power, and might, and dominion, and every name that can be named, whether in this world, or that which is to come."

7. I remark, that this tree of life, though he be now exalted far above the heavens, yet his branches bow and bend down to the earth in the dispensation of the word; so that we need not climb or scale heaven to bring him down from above: "The word is nigh thee, even in thy mouth, and in thy heart, even the word of faith which we preach." Wherever the gospel is preached, wherever the table of the Lord is covered, there the loaded branches of the tree of life are as it were bowed down to your very hand, so as you may sit down under his shadow by faith, and taste of his excellent fruit. But this will fall in to be spoken of on the second branch of the doctrine. So much for the general remarks anent this tree.

Secondly, I come to show why he is called, in a way of eminency, the tree of life. In general, then, I conceive he is called the tree of life, with allusion to the tree, called by that name, that grew in the earthly paradise, which it is thought by divines was the sacrament of the covenant of works, which, if Adam had eaten of, after his continuance in his integrity for some time, he would have been thereby confirmed and established in a state of perfect holiness and happiness. And, on this account, this tree in the midst of the earthly paradise, is made use of here as a type or shadow of Christ, of whom if a man once eat or partake by a true faith, he is secured for ever against the curse, delivered from condemnation, and hath an everlasting name in the family of heaven which shall never be cut off. But, more particularly, Christ is called the tree of life.

1. Because he is the original and fountain cause of our life both spiritual and eternal. Thy soul, believer, had never fetched one spiritual breathing after God, had not Christ breathed the breath of life in thee: it is "the Spirit of life, which is in Christ Jesus," entering into the dead soul by means of the word read or preached, that "makes us free from the law of sin and death."

2. He is the material cause of our life. It is the very life of Jesus that is in the soul of the believer, Gal. 2:20, "I live," says Paul; "yet not I, but Christ liveth in me." Christ formed in the heart, by the power of the eternal Spirit, is the very internal principal of the believer's life; for Christ is in them, and they are in him: so that as it is the life of the head that is in all the members, so it is the life of Jesus that is in all believers.

3. He is called the tree of life, because he is the purchaser of our life; and so he is the meritorious cause of life. It was by the death, or down-hewing of the tree of life, that life is bought for a lost world; hence his death is called a ransom, and eternal life is is called a purchased inheritance.

4. He is the preserving cause of our life; he maintains and holds our souls in life, by continual supplies and communications. When the soul is in a languishing condition, he restores it, as David speaks, Ps. 23:3, He "strengthens the things which remain, that are ready to die." When the soul is just like the withered corn, when the rain of heaven is withheld, he is as the dew to it; he comes down as the rain, and thereupon they revive as the corn, and grow as the vine.

5. He is the final cause of our life. As he is the original, so he is the end of our life, "For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's," Rom. 14:7, 8.

Thirdly, I come to tell you what sort of life springs out of this tree of life. Answ. There is a fourfold life to be found in Christ, the blessed tree of life.

1. There is a life of justification, in opposition to legal death. Every man by nature he is dead in the eye of the law; just like a malefactor under sentence of death; though he be not actually executed, yet we reckon him a dead man, because he is dead in the eye of the law, the judge having passed sentence against him, and the day of his execution approaching. This is it which every sinner who is out of Christ is under; he is under the law as a covenant, and therefore a dead man in law, the law hath already condemned him, for the law says to every sinner, "The soul that sinneth shall die." Now, so soon as ever the poor sinner comes under the shadow of the tree of life, or by faith tastes of the fruit of this tree, this sentence of the law is repealed and cancelled, by virtue of the imputation of the everlasting righteousness of the Son of God as our Surety; so that the man begins to live even before God as the righteous Judge and Lawgiver, he being vested with that righteousness, whereby the law is magnified and made honourable. God allows the poor soul to count and reckon upon this, Rom. 6:11, As Christ died and rose again; so "likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ." The believer, by virtue of the righteousness of Christ, is so much alive unto God, that he dare say with the apostle, "Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth?" &c.

2. In Christ, the blessed tree of life, there is to be found a life of sanctification or of holiness. This is the fruit and consequent of the former. A legal death inevitably brings on a spiritual death under the power of sin, for "the strength of sin is the law." The law stays us and puts out our spiritual life, because of the violation of it. And, on the other hand, a life of justification, it inevitably brings with it a life of sanctification or holiness, which lies in the soul's freedom from the dominion and filth of sin: so that the man now having an inward principle of life, he begins to yield obedience to the law, not as a covenant seeking life by it, but as a rule of obedience, that he may "show forth the praises of him who hath called him out of darkness into his marvellous light." And this life of sanctification he has from Christ the tree of life; "I am like a green fir tree (says he), from me is thy fruit found. Abide in me, and I in you; so shall ye bring forth much fruit." All the fruits of righteousness and holiness are by Jesus Christ.

3. By this tree of life we live a life of consolation or comfort, for he is "the consolation of Israel with joy shall ye draw water out of the wells of salvation." The spouse "sat down under his shadow with great delight, and his fruit was sweet to her taste." By eating the fruit of this tree, David declares his soul was "satisfied as with marrow and fatness;" so that he blessed God with joyful lips. Whenever the poor soul tastes of the fruit of this tree, an air of heavenly joy appears in the countenance; the man lays aside his sackcloth, and girds himself with gladness, and is filled with a "joy unspeakable and full of glory." This life of consolation is just up or down, according to the fruit or lively exercise of faith, according to the coming or going of the Lord; whenever Christ appears, the soul revives and laughs like the fields after a pleasant shower and warm blink.

4. There is a life of glory grows out of the tree of life; for "this is the record that God hath given to us eternal life; and this life is in his Son. And he that hath the Son hath life; and he that believeth in the Son of God hath everlasting life;" he hath the arles and the security of it here, and he shall have the full possession of it in heaven for ever hereafter. Thus you see what life springs out of the tree of life.

Fourthly. I shall only add a few properties or qualities of this life that spring out of the tree of life.

1. Then it is a divine life, it is the life of God in the soul. A good man is called a godly man, and a wicked man is called godless: why, what think you is the reason of these opposite denominations? The reason of them is, because the godly man has something of the life of God, but a godless man is destitute of the life of God; the expression is scriptural, Eph. 4:18, the wicked are said to be "alienated from the life of God, through the ignorance that is in them." It is a divine life; divine in its original, divine in its nature and tendency, and divine in its end; it is a living and a walking with God, as it is said of Enoch. Whenever a man has tasted of the fruit of this tree of life, he can never after it bide out of God's company.

2. The life that comes out of the tree of life unto the soul, is of all others the most excellent life. There is a threefold life in every man. There is a vegetable life which he has in common with trees, plants, and other things that spring out of the earth: there is a sensitive life, that he has in common with the beasts of the earth, the fowls of the air, and fishes of the sea, which all have a life of sense: he has a rational life, by which he is distinguished from the inferior creatures; and this is common to all men. But the believer is "more excellent than his neighbour," for he has a more excellent life than they, even a life which is "hid with Christ in God." "He that hath the Son hath life:" and he hath such a life as the rest of the world are strangers to.

3. It is a royal and a princely life that we have from the tree of life; for all believers, who are branches of this tree, they are "made kings and priests unto God." No sooner is the soul graffed or united unto him, but he begins to live like a king, above the world, looking on this dunghill with disdain.

4. It is a heavenly life: it comes from heaven, where the fountain of our life is, and is aye tending heavenward: "Our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ." The believer, he "desires a better country," and his eye is on the land afar off. He "looks not at the things which are seen, but at the things which are not seen."

5. It is a growing life; for "the path of the just is as the shining light that shineth more and more unto the perfect day. Those that be planted in the house of the Lord, flourish in the courts of our God, flourish like the palm tree, and grow like a cedar in Lebanon." This life is aye growing, till it "come to the measure of the stature of the fulness of Christ."

6. It is an immortal, durable, and everlasting life. When the life of the body ends, this life is so far from ending, that it is then comsummate and perfected. It is a life that shall run parallel with the life of God for duration. This much for the first thing in the text and method, which was to speak a little of this tree of life.

II. The second thing in the method was, to speak of the situation of this tree in the city of God; it is said to be "in the midst of the street, and on each side of the river." For the illustration of this clause of the text, there are these few particulars that I would observe.

1. That the city spoken of, is none other than the church of God. I proved in the entry, that whatever respect there may be had unto the church triumphant in glory, yet to me it is clear, that, in the first place, and immediately, it is to be understood of the church militant here upon earth, which is frequently in Scripture called a city, Ps. 87:3, "Glorious things are spoken of thee, O city of God." Ps. 72:16, "The city shall be flourishing, and her citizens, shall abound:" which is spoken with a view unto the New Testament Church. And all believers, while yet upon earth, are said to be actually come unto Mount Zion, and unto the heavenly Jerusalem: and the New Jerusalem, described in the preceding chapter, is said, ver. 10, to "descend from God out of heaven;" because all believers, who are the only true citizens, are born from above, and are entered into the kingdom of God. She is a city for habitation, Ps. 107:7, "He led them forth by the right way, that they might go to a city of habitation;" a city of traffic, here the commodities of heaven are exposed to sale, and that at a low rate, "without money and without price," Is. 55:1; a city for strength, walled about with salvation, Is. 26:1, "We have a strong city, salvation will God appoint for walls and bulwarks;" a city for refuge, a city for immunities, a city for beauty and compactness; a royal city, for there the great King hath his residence, "The Lord hath chosen Zion: he hath desired it for his habitation. This is my rest for ever: here will I dwell, for I have desired it." Ps. 132:13, 14.

2. I remark here, that this city has streets in it; for the tree of life is said to be in the midst of the street of the city; where, by the street, I understand the ordinances of divine appointment, especially those of a public nature. Song 3:2, The spouse there, when she could not find her Lord in more private retirements, she enters upon a resolution to arise, and go through "the streets and broad ways" of the city of God, to see if she could find "him whom her soul loved;" where, by the streets and broad ways, it is agreed by interpreters, the public ordinances of divine worship are to be understood. And, Prov. 8:1, wisdom is said "to cry in the streets;" that is, in the public ordinances of worship, which are so called, because as the street of a city is the place where the inhabitants gather together in concourse, so these ordinances are the public concourse of the Church of God, "whither the tribes of the Lord go up, to worship at his footstool." And in these streets and broad ways of ordinances, the inhabitants of the city of God have sweet fellowship and communion with the Lord.

3. Notice here, that there is a river which is said to run through the midst of the city, and in the streets of it, according to what we have in Ps. 46:4, "There is a river, the streams whereof shall make glad the city of God." This is the very same river spoken of in the preceding verse, which is said to "proceed from the throne of God and of the Lamb." When I insisted upon that verse, I showed that this river is nothing else than the Spirit of the Lord, even that Spirit which is said to be "poured upon the house of David, and the inhabitants of Jerusalem," Zech. 12:10. "The glorious Lord," by his Spirit and the communication of his grace, "shall be unto her as a place of broad rivers and streams," Is. 33:21. "I will pour water upon him that is thirsty, and floods upon the dry ground," Is. 46:3. By this river, the whole city of God, all true believers, are refreshed, supplied, fructified, cleansed, and quickened. But,

4. Another thing that we may remark here is, that Christ, the tree of life, is on each side of the river, and in the midst of the street of it. And here again I conceive there are these things that seem to be pointed at.

1st, That a living Redeemer, though he be in heaven exalted at "the right hand of the Majesty on high," and though the heavens are to contain him till his second coming, yet still he is to be found by his people upon earth; yea, he is in every part of his church; for here the tree of life is in the midst of the street, and on each side of the river; that is, wherever believers (the true Church of God) are, whatever be their situation while in a militant state, Christ is aye to be found; the boughs of the tree stretch themselves out to them wherever they are, though it were to the "uttermost part of the earth," as the expression is, Is. 24:16. O what unspeakable comfort is it, that wherever the body is there the glorious Head of the body is! "Lo, I am with you alway even unto the end of the world." And, "in all places where I record my name, I will come unto you, and I will bless you." And, "where two or three are gathered together in my name, there am I in the midst of them."

2dly, The expression takes in, that Christ is the centre, and, as it were, the very heart of his church and people; for he is here said to be in the midst of the city: as the heart is in the midst of the body, so Christ is in the midst of his church. "God is in the midst of her; she shall not be moved: God shall help her, and that right early," Ps. 46:5. Christ is the centre of the church's life: "Our life is hid with Christ in God: he holds our souls in life. He is the centre of light, as the sun in the firmament is to this lower world: "I am the light of the world." He is the centre of comfort, therefore called "the consolation of Israel;" he gives the "oil of joy for mourning." He is the centre of love and desire, "the desire of all nations." "The desire of our soul is to thy name, and to the remembrance of thee." The centre of faith; every one of the inhabitants of the city of God have their eyes fixed upon him; they look unto him, and are saved. "Our eyes are towards the Lord our God." He is the centre of union; they all "hold him as the head, from which the whole body, as by joints and bands, having nourishment ministered, and knit together, increase with the increase of God." There is a great cry for peace, peace, and many politic endeavours to keep the peace and unity of the church; but it is impossible that we can be one, unless it be in the Lord. He is the centre of doctrine: "to him bear all the prophets witness;" and to him bear all the apostles witness; and every truth of the word points unto him. There is not a word in the Bible but it points toward Christ, as the needle in the compass points to the pole-star. He is the centre of worship; the prayers and praises of all believers terminate in him; they all cry, "Worthy is the Lamb that was slain."

3dly, Christ, the tree of life, being in the midst of the street, says, that Christ is a common and public good unto the church, that he is set up for all the benefit of the inhabitants. This tree of life doth not grow in a corner, or in any inclosed place, where only some particular persons may enter, but in the public street, in the market place, where every body has free access to him. It is remarkable, to the same purpose, what the spouse says concerning Christ, Song 2:3. She doth not say that her beloved was as the apple tree among the trees of the garden, which is an inclosure; but, he is "the apple tree among the trees of the wood." which every passenger may pluck and eat, and use with freedom. As every man in the camp of Israel had the privilege of looking to the brazen serpent that was set up in the camp; so every man within the visible church has equal access unto Christ the tree of life, for he "is in the midst of the street of it." O, Sirs, do not doubt of your warrant to come to Christ, since he is in the midst of our streets, accessible from all quarters of the city. Christ is equally tendered unto all in the preached gospel; he is every man's penny-worth, who will take but him, apply him, and lay claim to him. As every subject in Britain may say of our present sovereign, He is my king, because he is set as a public good to the whole body-politic; and as every soldier of an army may say of the principal commander, he is my general, in a way of application, and have recourse to him as such; and as every soldier may lay claim to the physician of a regiment, and say, "He is my physician, because of the relation he stands under to the whole company: so Christ, being the common Saviour of sinners, the prophet, priest, and king of his church by office, every one may, in a way of particular application, claim the benefit of him in his saving offices, and say, in a way of believing, he is my Saviour, my prophet, priest, and king, for he is "a son given, and a child born" unto us; "He is made of God unto us wisdom, righteousness, sanctification, and redemption." And whatever he is as Mediator, that he is unto us; he is "in the midst of the street of the city."

4thly, It implies, that they who would find Christ must seek him in the streets and broad ways of gospel ordinances; for here the tree of life is said to be in the midst of the street, in the public ordinances of the church, such as preaching of the word and administration of sacraments. O, Sirs, it is "in his temple that every one is made to speak of his glory," Ps. 29:9. It is there he causes his name to be recorded; and there it is he hath promised to come to his people and bless them, Exod. 20:24. And, therefore, they that turn their back on public ordinances, they are out of the way of coming to the tree of life. I own, indeed, that the Lord will sometimes meet with a sinner going on in the broad way to destruction, as he did with Paul going to Damascus; but when he does so, he steps out of his ordinary road of doing, for his ordinary way of convincing, converting, and healing souls, is in his sanctuary. We read of one (Paul) converted in the way to Damascus, but we read of three thousand added unto the church when attending upon the word preached by Peter, Acts 2:41. So, I say, they who would find Christ, the tree of life, must come unto the streets and broad ways of ordinances, as the spouse did. Many a sweet meeting have believers had with the Lord there; I hope some here can seal it from their experience.

5thly, The expression implies, that Christ is to be met with, not only in public ordinances of the church, but that sweet fellowship with him is to be had also in the more private and secret retirements of the Lord's people; for here the tree of life is not only in the street, but on each side of the river; through all parts of the city. When employed in family prayer, in secret prayer, secret meditation, private or secret reading of the word, Christian converse, and the like, many a sweet communion with the Lord does the believer enjoy in these. O, says David, "When I remember thee upon my bed, and meditate on thee in the night watches, my soul shall be satisfied as with marrow and fatness." The hearts of the disciples going to Emmaus, were made to burn while they talked together by the way.

6thly, It implies that the influences of the Spirit are absolutely necessary, in order to the sweetening of ordinances, and conveying the fruit of a Redeemer's purchase to them in the use of ordinances: for here the pure river of the water of life intermingles itself in the streets of the city with the spreading boughs and branches of the tree. Unless the river of the Spirit's influences come along with word and sacrament, taking the things of Christ and showing them unto us, we shall find them to be but dry breasts, and miscarrying wombs; and, therefore, there is need of a continual dependence on the Lord for the concurring influences of the Spirit of life: "Paul may plant, and Apollos water; but God giveth the increase." And, therefore, pray that the river of the water of life may run down from the throne of God, and of the Lamb, and the streets of the city of God, and that the tree of life may be seen on each side, on every hand, bearing his twelve manner of fruits.

7thly, It is implied here, that Christ is the ornament of his church and people; for the tree of life is here spoken of as the ornament of the city in the midst of its streets. Christ is "the glory of his people Israel; and in him shall all the seed of Israel be justified, and shall glory." He reflects a beauty and glory on the church collectively considered; his presence in the streets of it makes her "beautiful as Tirzah, comely as Jerusalem, fair as the moon, clear as the sun, and terrible as an army with banners." And he is the beauty and ornament of every particular believer in the church; every one of them is beautiful, through the comeliness that he puts upon them; it is by his merits upon them, and his Spirit within them, that they become like the King's daughter, "all glorious within, their clothing being of wrought gold." He it is that makes them "like the wings of a dove, covered with silver, and her feathers with yellow gold."

8thly, It is implied here, that the whole city, and every one of its inhabitants, dwell or abide under the shadow of the tree; for the tree is on every side, and in the midst of the street. I remember the spouse speaking of this tree of life, she says, "I sat down under his shadow with great delight," viz. the shadow of his blood and everlasting righteousness; under the shadow of his faithfulness, engaged in his promise; under the shadow of his providence. O happy they, who by faith sit down under this shadowy tree. This is the place where Christ makes his flock to rest in the noon of temptation, affliction, desertion, and tribulation. Thus I have given you the import of that expression which points out the situation of the tree of life: it is "on either side of the river, and in the midst of the street of it."

Rev. 22:2.—"In the midst of the street of it, and of either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month; and the leaves of the tree were for the healing of the nations."

THE SECOND SERMON ON THIS TEXT

I GAVE you this general or comprehensive doctrine from the words, "That our Lord Jesus Christ is a medicinal and fertile tree, planted by his Father in the city of the New Testament Church, for the feeding and healing of the diseased and starving nations of the world.

In the prosecution of this doctrine, I promised,

I. To speak a little of this tree of life.

II. Of the situation of this tree in the city of God.

III. Of the fertility of this tree.

IV. Of the medicinal quality of the tree.

V. Apply the whole.

I have already spoken to the first and second things. I come now to

III. The third thing in the method, which was to speak a little of the fertility or fruitfulness of this tree of life; "it bears twelve manner of fruits, and yields fruit every month." Other trees bear fruit only once a year, and they yield but one manner of fruit; but this tree of life bears twelve manner of fruits every month. The plain meaning of it is, that Christ brings forth all manner of fruits, and that in Christ all sorts of blessings are conveyed to the children of men, and these are to be found at all times; this tree of life is never empty or barren; whenever the soul applies itself to him in a way of believing, it will still find the branches of the tree loaden, ripe, and ready for use.

Now, for clearing this branch of the text, I shall, 1st, Condescend upon some of the fruits that grow upon this tree of life. 2d, Tell you of some of the months wherein he yields his fruit to the souls of believers.

First, I would condescend upon some of the fruits of the tree of life. There are only four clusters of his fruits that I would present you with: there are the fruits of his death, of his resurrection, of his ascension, and of his intercession.

1. Let us take a view, and not only a view, but a tasting of the fruits of his death. I only present you with these few: O they are sweet to the taste of faith!

1st, It is by his death that an angry God is atoned and reconciled. Immediately after the fall, the wrath of God began to break out like fire against sinful man; but by the death of Jesus the anger of God is taken away, and diverted into another channel, Rom. 5:10; Is. 12:1, "Though thou wast angry with me, thine anger is turned away, and thou comfortedst me." Is. 53:5, "He was wounded for our trangressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed." Col. 1:20, 21, "Having made peace through the blood of his cross, by him to reconcile all things unto himself, by him, I say, whether they be things on earth, or things in heaven. And you that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled."

2dly, The debt-bond that justice had against us is torn; the hand-writing that was contrary to us is cancelled, Col. 2:14, "He nailed it to his cross," that it might not be valid; the curse of a broken law is abolished; so that "now there is no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit."

3dly, Everlasting righteousness is brought in when it was quite out of the world: "When the Messiah shall be cut off," says the prophet Daniel, "he shall bring in everlasting righteousness. Christ condemned sin in the flesh," or by the sacrifice of his flesh, "that the righteousness of the law might be fulfilled in us." So that he is become "the Lord our righteousness."

4thly, By his death the covenant is confirmed with many, Dan. 9:27. Christ confirmed the covenant of grace with his blood, as the public head and representative of all that were given to him by his Father; hence his blood is called "the blood of the covenant, or of the new testament." It is a confirmed security on which we may rest; confirmed, I say, by the Testator's death.

5thly, By the cutting down of the tree of life, the head of the old serpent that deceived us is bruised, and the power of death wrested out of his hand; "through death he destroyed him that had the power of death, that is the devil."

6thly, By the cutting down of this tree of life, the grave is sweetened and perfumed.

2. Let us view some of the fruits of this tree of life, in his resurrection, when he sprang out of the grave.

1st, The quickening and raising up of the soul that was dead in sin is a fruit of the resurrection of the tree of life. This the apostle applies to the resurrection, Col. 2:12, 13, "Buried with him in baptism, wherein also you are risen with him, through the faith of the operation of God, who hath raised him from the dead. And you being dead in your sins, hath he quickened together with him." There is a special energy in the resurrection of Christ, whereby we are raised up unto newness of life; hence the apostle desires more and more to "know the power of his resurrection," Philip. 3:10. Hence, that is of the church, Hos. 6:2, "After two days will he revive us, in the third day he will raise us up, and we shall live in his sight."

2dly, Another fruit of his resurrection, is the discharging of our debt that we were owing to divine justice. Sin is a debt, now Christ paid the debt in his death, and was discharged of it in his resurrection; hence the apostle tells us, that he "died for our offences, and rose again for our justification." The prison of the grave was opened by an order from heaven, an angel rolled away the stone from the door of the sepulchre, which plainly shows, that the debt was paid and the great Judge fully satisfied. "He was taken from prison and from judgment." And faith acted on a risen Christ, it may challenge the whole world to lay any thing to its charge, Rom. 8:33, "Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that condemneth? It is Christ that died, yea, rather that is risen again."

3dly, Another fruit of the tree of life in his resurrection, is the reviving of our hopes of recovering the lost inheritance, 1 Pet. 1:3, 4, "Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you."

4thly, Our victory over sin and death is secured. Every believer viewing a living Christ may say, "O death, where is thy sting?" Yea, by his resurrection our resurrection at the last day is secured.

3. Let us view and taste of the fruits of his ascension into heaven. As,

1st, The leading captivity captive, Eph. 4:8, "Wherefore, when he ascended up on high, he led captivity captive," carried the spoils of sin, Satan, death, and hell, along with him in triumph.

2dly, The conferring of ministerial gifts upon men, yea, the very office of the ministry, and ordinances of the gospel, for the edification of his mystical body, Eph. 4:8. Our standing here, and preaching the gospel to you, and administrating the sacrament, is a fruit of Christ's being in heaven.

3dly, The down-pouring of the Spirit in a more plentiful measure than under the Old Testament dispensation. Of this Christ himself speaks, John 16:7, "Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." This he did to supply the want of his bodily presence.

4thly, The preparing of heavenly mansions for us, where we may be with him for ever, is a fruit of the exaltation of Christ. John 14:3, "I go to prepare a place for you; but I will come again, and receive you unto myself, that where I am, there ye may be also." Like a man when he has married a wife, provides a house for her against the day of marriage; so Christ, having purchased a church, a spouse for himself, goes to heaven to provide her a dwelling; and, indeed, it is a dwelling suitable to so great a King, "a house not made with hands, eternal in the heavens." Yea, his entry into heaven is a pledge and earnest, an arles, as it were, that we shall follow him in due time; for he is entered as the forerunner of his church, Heb. 6:19, not only for our benefit, but in our stead. The head being above, the body shall follow.

4. Let us view and taste the fruits of his intercession, which are great, glorious, and lovely.

1st, Freedom from and strength against temptation, is a fruit of his intercession in heaven, Luke 22:31, 32, "Simon, Simon, Satan hath desired to have you, that he may sift you as wheat, but I have prayed," or interceded "for thee, that thy faith fail not." He is privy unto all the gins, traps, or snares that Satan is preparing for his friends upon earth; and he, by the power and prevalency of his intercession, breaks the snare, so that they "escape as a bird out of the snare of the fowler."

2dly, Boldness and confidence toward God and acceptance at his throne, is a fruit of his intercession, Heb. 4:16, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Heb. 10:19, 20, 21, 22. We durst not look toward the throne of God, if it were not the throne of the Lamb also.

3dly, Through Christ's intercession we have a ready answer unto all challenges and accusations that are brought in against us from any quarter whatsoever. The law pursues, justice pursues, conscience pursues, for the debt of sin; but faith, eyeing the intercession of Christ, can lift up its head in court, and say, "Who can lay anything to my charge? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God who also maketh intercession for us."

4thly, The assurance of the effectual application of all the benefits of his purchase, and legacies of his testament, is a fruit of his intercession, for "seeing he lives for ever to make intercession." He will surely take care that the purchase of his blood be not lost, and that the legacies of his testament shall not be null and void; now he is his own executor, lives to see his latter will made good. And what is his latter will? It is just this, "I will be their God: I will be merciful to all their unrighteousness: I will lead the blind in a way they know not," &c.

5thly, The hearing of our prayers, the acceptance of our persons and weak services, is another fruit of his intercession. O, Sirs, our prayers would never go farther than our lip, if it were not for the intercession of Jesus, Rev. 8:3, 4, "And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense which came with the prayers of the saints, ascended up before God out of the angel's hand." The ascending of the incense out of the angel's hand before God, notes the complacency that God takes in the service and obedience of his saints through Christ, &c.

Now, put all these together, and see if the tree of life be not a fertile tree; he brings forth twelve manner of fruits, that is, many good fruits, a certain number being put for an uncertain.

Having given you an account of his twelve manner of fruits, I proceed,

Secondly, To notice some of the months wherein he yields fruit to the souls of his people. You see here, that the tree of life "yields fruit every month," that is, at all times of the year. Other trees yield their fruit only once every year; but here is a tree that yields its fruit every month of the year; there is not a moment of time wherein ripe and ready fruit is not to be had for the hand and mouth of faith. And there are some of them summer and some of them winter months.

1. I say, there are some of them summer months.

1st, Then, there is the spring month, or time of conversion, or effectual calling; the tree of life yields fruit then to the soul. In this month the tree of life drops in life into the dead soul; then it is that the poor soul of the believer begins first to drink in the sap of the true olive, and to taste of his fruit; then it is that the tree of life yields the fruit of a renewed nature to the soul, "A new heart will I give them, and a new spirit will I put within them," the fruit of the divine image and stamp, a partaker of the divine nature.

2dly, There is the pleasant summer month of manifestations and discoveries of the divine glory of the Lord's countenance. This is called "the time of the singing of birds." "They shall sing in the ways of the Lord; for great is the glory of the Lord," Ps. 138:5; "But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord." 2 Cor. 3:18.

3dly, There is the pleasant and sweet summer months of access to God in duties and ordinances. Then he opens the door to them and brings them into the chamber of presence: "He brought me into the banqueting-house, and his banner over me was love." "Truly our fellowship is with the Father, and with his Son Jesus Christ" "My soul is filled as with marrow and fatness."

4thly, There is the pleasant month or season of remarkable deliverances that the Lord works for his people, either from spiritual or temporal enemies. The believer feeds so upon the tree of life then, that he cannot but chirp and sing with the church, Is. 12:2, 3, "Behold, God is my salvation, I will trust, and not be afraid; for the Lord JEHOVAH is my strength and my song, he also is become my salvation. Therefore, with joy shall ye draw water out of the wells of salvation." And Exod. 15:1, 2, "Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea." "The Lord is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him."

5thly, There is the pleasant month of the renewed or lively actings of faith upon the Lord Jesus Christ, or on the covenant and promises. This is a pleasant month, in which the soul is filled with peace and joy; by eating the fruit of the tree of life, we are said to be "filled with joy unspeakable, and full of glory."

6thly, There is the month of a lively love to the lovely Jesus. This is a pleasant summer month in which the soul feeds liberally on the fruit of the tree of life. When the poor believer gets this and the other promise, and is helped to press with the hand, and suck with the mouth of faith these honey-combs of salvation, O, how then are the affections of the soul drawn out after the Lord! The man cries then with the church, "The desire of our soul is to thy name, and to the remembrance of thee:" and, with David, "Whom have I in heaven but thee? and there is none in all the earth that I desire besides thee."

2. As there are summer, so there are winter months, in which the tree of life yields his fruit.

1st, There is the sharp piercing winter month of conviction, reproofs, and challenges from the Lord, when he challenges for the abuse of mercies, for untenderness of walk, for unkindness to him, "Is this thy kindness to thy friend?" In this month the tree of life yields the fruit of repentance, "They shall look upon him whom they have pierced, and mourn." "He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing." It is in this month that sin is imbittered to the soul, and the man is brought farther off the law, and made to flee to the righteousness of the Son of God.

2dly, There is the dark and weary winter month of desertion, when the believer goes "mourning without the sun," crying, "O that I knew where I might find him! Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him." Even then the tree of life brings forth fruit by his Spirit in his branches; for hereby they are made more tender, more holy, and more circumspect; hereby they are taught what an evil and bitter thing sin is, that separates between them and their God; hereby the believer is taught the way of living more by faith on the stock in Christ's hand, than upon the grace they have got in their own hand.

3dly, There is the weary winter month of the prevalency of indwelling corruption, when the soul is crying, "Iniquities prevail against me:" "O wretched man that I am, who shall deliver me from the body of this death!" O! does the tree of life yield any manner of fruit to the soul then? Answ. Yes, for then it is that the soul is filled with self-loathing and abhorrency, with Job; and taught more and more the lesson of self-denial, and to flee to the blood of sprinkling for the destruction of the body of sin.

4thly, There is the heartless winter month of deadness, dullness, and barrenness. This is another melancholy weary month; but yet in this month the tree of life brings forth his fruit in the soul, and teaches it that its life is not in itself but in the Lord: "We are dead, but our life is hid with Christ in God. When Christ, who is our life, shall appear, then shall we also appear with him in glory."

5thly, There is the stormy month of inward and outward trouble like two seas meeting together, the soul "afflicted, tossed with tempest;" but yet, even then, he is "laying the stones with fair colours, and the foundations with sapphires," weaning the soul from this world, and "making it meet to be a partaker of the inheritance of the saints in light."

6thly, There is the melancholy and gloomy month of death, wherein the shadows of the evening stretch themselves out; the poor soul is held "in bondage through fear of death." Well, even in this month the tree of life bears fruit, which is an antidote against the terrors of death and the grave: by tasting his fruit, the believer can look death in the face, and sing, "O death, where is thy sting? O grave where is thy victory?" He hath said, "O death, I will be thy plagues; O grave, I will be thy destruction." "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me."

Rev. 22:2.—"In the midst of the street of it, and of either side of the river, was there the tree of life, which bear twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations."

THE THIRD SERMON ON THIS TEXT

I GAVE this general or comprehensive doctrine from the words, "That the Lord Jesus Christ is a fertile and medicinal tree, planted by his Father in the city of the New Testament Church, for the benefit of the starving and diseased nations of the earth.

I. I spake a little of this tree of life.

II. Of the situation of this tree in the city of God; it is said to be in the midst of the street, and on each side of the river.

III. Of the fertility of this tree; it bears twelve manner of fruits, and yields fruit every month. I come now to,

IV. The fourth thing in the method, which was, to speak of the medicinal quality of the tree of life; his very leaves are for the healing of the nations.

Now, if time would allow, I might here show, 1st, Whom are we to understand by the nations? 2d, What are the diseases of the nations? 3d, What are these leaves of the tree that are for the healing of the nations? 4th, How does it appear that these leaves are ordained for the healing of the nations? I can only glance at these particulars.

First, Whom are we to understand by the nations? I answer in a word, by the nations we are to understand all that ever sprung of Adam, every creature endued with a reasonable soul, whether of Jew or Gentile. "Go" says Christ, "and preach the gospel to every creature" without exception. "Go and teach all nations," &c. Go and tell them, that I, who am the tree of life, am ordained for their use, and there is fruit enough in me, and life enough in me, for every one of them. He is ordained a Saviour for lost sinners. Although I am not for an universal redemption, I am for an universal Saviour in the offer of the gospel, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." But I conceive, that here, in a particular manner, the poor Gentile nations are intended, as contradistinguished from the Jews: I say, they, or rather we of the Gentile nations, are in a particular manner intended, because now, under the New Testament dispensation, Christ and the blessings of his gospel are no more confined to the Jews; no, the boundary is broken down, the vail of ceremonies and partition-wall of the Mosaic economy is rent and pulled down; so that "life and immortality is brought to light" to us as well as to them. The poor Gentiles for some thousands of years were excluded, like aliens and foreigners, from the commonwealth of Israel; and they, when hearing of Christ, the tree of life, might be ready to say, O can we have any benefit by the tree of life? O yes (says the Lord), here my Christ, my anointed Redeemer, is given for a light to enlighten the Gentiles, and for salvation to all the ends of the earth; his leaves are for the healing of the nations.

Secondly, What diseases do the nations labour under which make them need the healing leaves of this blessed tree to be brought unto them? Answer in general, ever since the fall of Adam, the whole nations of the earth have been just like a great hospital of diseased persons, overrun with a loathsome leprosy. "The whole head is sick, and the whole heart faint: from the sole of the foot even unto the head there is no soundness in them; but wounds, and bruises, and putrifying sores." And if you still ask me, what is to be understood by the diseases of the nations? Answ. In a word, it is just the disease of a depraved nature venting itself in all manner of sin and wickedness. See an account given by the apostle of the maladies of the Gentile nations before the revelation of Christ, Eph. 2:1–3; 1 Cor. 6:9–11; Rom. 1:21, 22, &c. to the close of the chapter. So then, you see from these Scriptures, that the disease of the nations is just original sin, venting itself in all manner of actual transgressions. O, Sirs, sin has distempered and disordered all the powers of our soul, and all the members of our body; it has blinded the mind, hardened the heart, stupified the conscience, weakened the memory, depraved the affections, turned them quite away from God, scattering them among the vanities of time; it has separated us from the Lord, filled us with enmity, ignorance, pride, hypocrisy, malice, and every evil. In a word, it has brought death upon us; pale death is upon the nations, and every man sprung of Adam by nature through sin: "By one man sin entered into the world, and death by sin; and so death passed upon all men for that all have sinned."

Thirdly, What are we to understand by the leaves that are for the healing of the nations? Answ. The expression imports, that everything in Christ is useful and beneficial. The leaves of a tree are reckoned the most unprofitable thing in or about it. Well, but there is nothing in or about Christ the tree of life that can be wanted, even these things which carnal and corrupt reason makes little or no account of: his person, his natures, his offices, his appearances, his birth, life, death, resurrection, ascension, and intercession; everything in him or about him is useful and profitable to the perishing soul when viewed in the light of the word and Spirit by the eye of faith. But I conceive, that by the leaves of the tree, which have a healing virtue upon the nations, we are in a particular manner to understand the doctrines, promises, histories of his holy word, by which the knowledge of Christ, and faith in Christ, is wrought among the nations of the earth. Ps. 107:20, "He sent forth his word, and healed them." The word, accompanied with the power of the Holy Ghost, is "the power of God unto salvation," Rom. 1:16. By the power of his word, he created the world, and gave being unto man upon earth; and by the power of his word of truth in the gospel, he "creates a new heaven, and a new earth, wherein dwelleth righteousness." By the word of the gospel, he worms out and consumes the devil's kingdom in the world, and in the hearts of sinners; by this weapon, which is "not carnal but mighty through God, he casts down strongholds and high imaginations, that exalt themselves against the knowledge of God, and brings every thought into captivity to the obedience of Christ." By the preaching of the everlasting gospel, in the ministry of the apostles, the nations were healed of the idolatries, superstitions, errors, and other abominations; as we see in Ephesus, where they were wholly addicted unto idolatry, worshipping the goddess Diana, Acts 19:27.

Thus you see what are these leaves of the tree of life that are for the healing of the nations, even the truths of the glorious and everlasting gospel, scattered among the nations by the ministry of the word.

Fourthly, How doth it appear, that this tree, and the leaves of it, are for the healing of the nations.

Answ. 1. It appears from Scripture prophecy. Jacob, upon his deathbed, foretold that the gathering of the nations should be unto the blessed Shiloh. So likewise in Is. 11:10, we have a prophecy to the same purpose, "And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious." It was prophesied that the gospel trumpet should be blown, not only in the land of Judah, but in the other nations under the New Testament, Is. 27:13, "And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem." What else is this but the scattering of the healing leaves of gospel truths among the nations?

2. It appears from Scripture promises, particularly the promises made to Abraham, "In thee, i.e. in thy seed, viz. in Christ, shall all the nations of the earth be blessed." Ps. 72:17, "His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him; all nations shall call him blessed." It was promised that he should be "a light to lighten the Gentiles, and his salvation unto all the ends of the earth."

3. It appears from the commission given unto the apostles of Christ after his resurrection. Matt. 28:19, "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," Mark 16:15, "Go ye into all the world, and preach the gospel to every creature." So Acts 1:8, "Ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."

4. It appears from the obedience that the apostles of Christ yielded unto this commission. They acted according to the instruction they received from their great Lord. It is true, indeed, the apostles for a while were in the dark anent the extent of the gospel-offer unto the Gentiles, until Peter's vision of the beasts, clean and unclean; but after that they preached the gospel, without any distinction, unto Jew and Gentile, offering Christ, and preaching his healing salutary truths, unto every man and woman, without any difference of barbarian, Scythian, bond or free.

5. It is evident from the actual healing of many among the Gentile nations, by the leaves of this blessed tree. In Rev. 7:4, we read of "an hundred and forty and four thousand sealed (or healed) among the tribes of Israel:" but ver. 9, among the rest of the nations, "a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; crying with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb for ever and ever." Now, from all these it is abundantly clear, that the leaves of the tree of life are ordained and designed for the "healing of the nations."

V. The fifth thing in the method is the application. And the first use shall be in a few inferences from the whole.

1. Then from what has been said about this tree of life, we may see that paradise is again opened and regained for us by the second Adam, to great advantage. You know, immediately upon the fall of Adam, he was turned out of paradise, and "Cherubims, with a flaming sword, turned every way, to keep the way of the tree of life," Gen. 3. But here, in my text, paradise is opened, the tree of life is declared accessible, his fruit being ordained for the feeding, and his leaves for the healing, of the nations. In a word, "life and immortality is brought to light through Christ" to lost sinners, who were shut out and banished from the presence of God. And if you should ask me, How comes this about? The answer is, That Christ, as the second Adam, by his blood quenched the flaming sword of justice,—the flames of God's anger are quenched through the satisfying blood of Jesus, and thereupon God casts open the gates of paradise,—he opens a new and living way to glory.

2. See what a glorious and excellent society the Church of God is, even the church militant, which is but a faint emblem of what the church triumphant will be. But I say, even the church militant is a happy place; why you see here, that she is the garden of God: there grows "the tree of life," with his "twelve manner of fruits, yielding fruit every month;" there the tree of life shakes and drops his fruit; there his leaves are to be found for the healing of the nations; there flows "the pure river of water of life, which makes glad the city of God." It is said of the earthly paradise, Gen. 2:10, that "a river went out of Eden to water the garden, and parted into four streams." Well, here is a far better river, even the water of life, and the various streams of the influences of the Holy Ghost. And then, in the description of the earthly paradise, we are told that gold was there, and that the gold was good, and there was bdellium and the onyx stone. This is much more true of the Church of God; there is "gold tried in the fire," gold far better than the gold of Ophir. O what a happy and privileged place is the Church of God! "Glorious things are spoken of thee, O city of God. Beautiful for situation, the joy of the whole earth is Mount Zion: out of her, the perfection of beauty, God hath shined: he is known in her palaces for a refuge."

3. See hence what a glorious, excellent, sufficient, and suitable Saviour Christ is; he is the tree of life, the fountain of life, in whom all our well-springs are? "As the Father hath life in himself, so hath he given to the Son, as Mediator, to have life in himself." He has twelve manner of fruits, suited unto the various necessities of lost sinners, ready for use at all times, and in all cases: "In him dwelleth all the fulness of the Godhead bodily:" and whatever be our soul diseases, there is a suitable remedy for us in him: "his leaves are for the healing of the nations." So that, I say, Christ is a suitable and sufficient Saviour; "such an High Priest became us," he is excellently calculated to our necessity: whatever hurt or prejudice we sustained by eating of the forbidden fruit, there is now a suitable antidote provided in this blessed tree of life.

4. See, what excellent persons believers are. Why they are the branches and twigs of the tree of life: "I am the vine, ye are the branches: and all the branches derive their excellency, moisture, and fruit from the root upon which they grow. O happy they, who, by the Spirit and faith, are cut off from the root of the first Adam, and graffed into him: joined to the Lord, and one Spirit with him! Hence believers are called "trees of righteousness, the planting of the Lord, that he might be glorified."

5. See hence the excellency of the gospel, which makes a discovery of the tree of life, and brings his fruit and leaves to the nations of the earth. O blessed are the people that know this joyful sound by the gospel, the mystery which was hid from ages and generations is revealed. What a happiness is it that our lot is cast in a day and time of the world, wherein the paradise of God is opened, and the tree of life discovered by the gospel unto the poor Gentiles, who, for so many ages and generations, were "aliens to the commonwealth of Israel, and strangers to the covenants of promise."

6. See, from what has been said, the necessity and excellency of the grace of faith. Why, the tree of life, though it be growling in the midst of our streets, yet cannot be discerned without faith. Faith is the eye of the soul that looks unto him, and discerns him; faith is the mouth of the soul that eats fruit, it is the hand of the soul that takes of his healing leaves, and applies him for curing the diseases of the soul. In a word, without faith we can reap no benefit by Christ. O, Sirs, pray for the faith of God's operation, for that faith which is wrought by the word and Spirit of God.

7. See hence the necessity of the Spirit, in order to the application of Christ; for the river waters the whole city, and conveys the fruits of the tree of life; "he shall testify of me, he shall receive of mine, and shall show it unto you." O pray much for the Spirit, plead the promise, "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring."

8. See hence how inexcusable unbelief is, and how justly they perish who remain in unbelief within the bosom of the visible church where Christ is preached. Why, they have the remedy at hand suited unto their soul's necessity, and yet despise it: the way to the tree of life is opened; yea, the tree of life is "on each side of the river, and in the midst of the street," as it were, reaching out his feeding fruit and healing leaves unto them, pursuing them with the offers of his grace and love; and yet "they will not come unto him for life." O, Sirs, consider it for the Lord's sake: "How shall we escape if we neglect so great a salvation?"

The second use of this doctrine shall be by way of trial and examination. Sirs, you have been in the streets and broad ways of the city of God, of the New Testament Church, where the tree of life grows and flourishes; I mean, you have been attending upon the ordinances of divine appointment—where Christ is to be met with—and, therefore, I ask, What knowledge or acquaintance have you with the tree of life? More particularly,

1. Allow me to ask, Has the life of the tree of life ever entered into thy soul? The life of Jesus is the life of the believer: "I live: yet not I, but Christ liveth in me." And if you have anything of the life of the tree of life in you, you will never content yourselves with an empty profession, unless you be fruitful like the tree of life; there are no barren branches growing upon this tree of life; no, no, your fruit will be unto holiness, you will breathe after the holiness of the Head, likeness to him in all his imitable perfections. The little holiness that is among professors at this day, is a sad evidence that there are but few of us that were ever graffed into this blessed tree of life. If you have life from the tree of life, you will be careful to maintain that life you have got in and from him. Nature has a liking to everything that tends to preserve life; so will it be with you, you will delight in the lively oracles and ordinances; "one day in his courts will be better than a thousand:" sin, which is hurtful to your life, will be a heavy burden, you will avoid it as prejudicial to your life.

2. I ask you for trial, Have you been overshadowed with the spreading branches of this tree of life? for, as you heard, the tree of life extends its branches to every corner of the city. Now, can you say, with the spouse, Song 2:3, "I sat down under his shadow with great delight?" When thy soul was like to be scorched with the fire of God's wrath, with the fire of affliction, or with the fiery darts of Satan, or the fire of an awakened conscience, what was it that afforded thee ease and relief? Were thine eyes opened to behold the tree of life, and wast thou determined by faith to shelter thy perishing soul under the shadow of his obedience unto the death, under the shadow of his intercession, under the shadow of his faithfulness engaged in the word of promise? Didst thou take up Christ, the tree of life, "as an hiding-place from the storm, and a covert from the tempest?" And did thy soul flee for refuge unto him, renouncing all other refuges as lying refuges, saying, "O this is my rest, here will I dwell: in the Lord have I righteousness and strength," and here will I shelter.

3. I ask, Whether any of the streams of the river, which run under and among the branches of the tree of life, have flowed in upon thy soul? My meaning is, Has the Spirit of Christ entered into thy soul? "I will put my Spirit within them," saith the Lord. And if so, the Spirit will be in you as "a well of water springing up into everlasting life." The Spirit of Jesus in the soul is like a living well having a spring at the bottom, whereby it is supplied with water, and this living spring within thee will be bullering up some good thing or other; for "a good man out of the good treasure of his heart bringeth forth good things." Hence David, Ps. 45:1, says, "My heart indites," or boils, "a good matter;" and then it follows, "My tongue is as the pen of a ready writer." The Spirit of the Lord within thee will be casting up good things of Christ; so that you will be ready to say, "My meditation of him shall be sweet;" some actings of faith, love, repentance, hope, and the like: and these will boil up into good words and actions; so that your tongue will plead his cause, and lend in a word for the Lord, and your hands will be ready to work for him, and your feet to run his errands: "I will run the way of thy commandments, when thou shalt enlarge my heart." Ps. 119:32.

4. I ask, What think ye of the fruits of the tree of life? for, as you heard, he "bears twelve manner of fruits, and yields fruit every month." Can you say, with the spouse, that you not only "sat down under his shadow with great delight, but his fruit was sweet to your taste?" and so sweet, that you could not but cry out to your fellow Christians, and say, "O taste and see that the Lord is good: Come and hear, all ye that fear God, and I will declare what he hath done for my soul?" There is such a sweetness in the fruits of his incarnation, obedience, death, resurrection, and ascension, that, when it is tasted by the mouth of faith, it goes down sweetly through all the powers of the soul, like new wine, and makes the lips of them that are asleep to sing. You who go to a communion table, to word, sacraments, and prayer, and yet never taste of the fruit of the tree of life, you are just like the Egyptian mummies, which are just the bodies of the dead embalmed, which they would keep for four or five hundred years beside them: they brought these embalmed bodies of their ancestors to their table, set them upon their chairs, when at meat. These are a lively emblem of some professors of religion, they sit at the table like others, they keep their seat, but they never eat of the fruit of the tree of life by faith; and "except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." O Sirs, will you tell me, Is Christ your daily food? Is his flesh good cheer? Is his blood like cooling water to refresh you? Is it thy daily exercise to pluck and eat the fruits of his death, resurrection, and intercession?

5. What healing or medicinal virtue have you found in the leaves of the tree, which are "for the healing of the nations?" I told you that by the leaves of the tree of life I understand his healing word; "He sent forth his word, and healed them;" because, as the fruits of a tree lie among the leaves, so Christ and all the fruits of his obedience unto death, and of his resurrection and ascension, are wrapped up in his word of grace and truth in this gospel. Now, then, I ask, what leaves have you gathered and applied on this or other occasions? Can you say, "He sent forth his word and healed me?" Such a word came home with power upon my soul, which was like health and marrow to my bones. I was dead and dull, and lifeless, but he sent forth such a word and quickened me. I was wrapped about with darkness, but he sent forth his word, and "the entrance of his word gave light unto me." I was bewildered in point of duty, but his word came and directed me, so that it was like a pillar of cloud and fire, to tell me how to direct my steps; he caused me to "hear a voice behind me, saying, This is the way, walk ye in it." I was straitened in spirit, so that I could not hear, read, pray, meditate, or communicate; but O he sent forth such a leaf, such a word, and then "my soul was enlarged to run the way of his commandments." My heart was like to sink with sorrow and heaviness, but he sent forth his word and exhilarated me; "God hath spoken in his holiness, I will rejoice." Thus, I say, see what healing virtue you have found coming in by the leaves of the tree of life into thy soul.

6. When you get leave by faith to feed upon his fruit, and to apply his leaves, you will just think yourselves in paradise, yea, in a better paradise than Adam was in when in the garden of Eden. O it will be the very pleasure of your life and the joy of your heart to be viewing the pleasant tree of life, and to be rejoicing now and then plucking of his fruit in the streets or ordinances of his appointment: we are "filled with joy and peace in believing." "Whom having not seen, we love; in whom though now we see him not, yet believing we rejoice, with joy unspeakable, and full of glory." David found such pleasure in viewing this tree of life by faith, that it was the "one thing" that he desired, "to behold the beauty of the Lord, and to inquire in his temple;" yea, "one day in his courts was to him better than a thousand:" he choosed "rather to be a doorkeeper in the house of the Lord than to dwell in the tents of wickedness."

The third use of this doctrine shall be of exhortation.

First, Unto all in general. O Sirs, will ye come to the tree of life, for the gates of paradise are opened again. "Ho, every one that thirsteth, come, and he that hath no money, let him come; and whosoever will, let him come, and take of the fruit of the tree of life freely." O dead sinners, will you come unto Christ, for he is "the tree of life:" and this is God's record unto you, "that he hath given to us eternal life: and this life is in his Son." O starving sinners, come and eat freely and liberally of the fruit of the tree of life, for he "bears twelve manner of fruits, and yields his fruit every month;" he has fruit enough and to spare. O diseased sinners, that are pining away in your iniquities, come to the tree of life and be healed, for "his leaves are for the healing of the nations." O sinners, who are scorched and burnt up with the heat of divine wrath, or with the fire of an awakened conscience, come and shelter yourselves under the spreading boughs of the tree of life; sit down under his shadow; for he is "a shadow from the heat, and a hiding-place from the storm."

Motive 1. Consider what life is to be had by coming to this tree of life; a life of justification, sanctification, consolation, and of eternal glory; a divine life, a royal life, a heavenly life, a growing life, an immortal life; all which I spoke to in the doctrinal part.

Motive 2. Consider what an excellent defence thou shalt find under the shadow of this tree. Here thou shalt find a defence, (1.) Against the wrath of an angry God, who is a consuming fire. Our Jesus, he saveth from the wrath to come. God declares fury is not in him against any soul that will come under the shadow of his righteousness (2.) Here thou wilt find shelter against the rage of Satan. The devil must take away the life of the tree of life, he must cut him down again, and pluck off his leaves, before he can win at the soul that is under his shadow. (3.) From the fury of men, he says, John 16:33, "In me ye shall have peace. In the world ye shall have tribulation: but be of good cheer, I have overcome the world."

Motive 3. Consider the excellent qualities of the fruit of the tree of life. (1.) It is pleasant fruit, sweet to the taste, Cant. 2:3. None of the trees of paradise yielded fruit like that which grows in the midst of the New Testament paradise. (2.) It is profitable fruit; it "cheereth the heart of God and man." God smelt a sweet savour in his death, and "he is well pleased for his righteousness' sake:" and it cheers the heart of the believer who eats of it, puts more gladness in his heart, than the wicked can have in the greatest abundance of their corn and wine. (3.) It is plentiful fruit. Come and eat thy fill, even to satiety; nothing will be missed, the tree is loaden. (4.) There is variety of fruits in this tree. Some fruit trees they bear plenty of one kind of fruits; but here is the excellency of this tree, that it has "twelve manner of fruits," fruits of all sorts, adapted to the necessity of the soul. (5.) The fruits of the tree of life are permanent and perennial, always continuing; for it brings forth fruit "every month," every season. (6.) It is nourishing fruit. By the fruit of this tree, the soul is made to grow, and "go from strength to strength, until it appear before the Lord in Zion."

Motive 4. Take a view of the leaves of the tree, and let this invite you to come to it in a way of believing. They are for the healing of the nations. What is thy disease, O sinner? Be what it will, thou shalt find a leaf of this tree for thy healing. (1.) Art thou a blind sinner? Well, here is a leaf of the tree suited unto thy disease: Ps. 146:8, "The Lord openeth the eyes of the blind." Rev. 3:18, "I counsel thee to buy of me eye-salve, that thou mayst see." (2.) Art thou deaf, that thou cannot hear the voice of God in his word or rod? Well, here is a leaf of the tree of life for healing thy disease: Is. 35:5, "The ears of the deaf shall be unstopped." John 5:25, "The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live." (3.) Art thou a lame sinner, that cannot walk in the Lord's way? Here is a leaf for thee: Is. 35:6, "Then shall the lame man leap as an hart:" then, viz., when the gospel shall be preached among the nations for their healing. (4.) Art thou a dumb sinner, that thou cannot speak a word in the matters of God, cannot pray, nor praise? Well, here is a leaf for thy disease: Is. 35:6, "The tongue of the dumb shall sing." Art thou a hardhearted sinner? Is this thy disease, that thou findest thy heart like an adamant in thy breast? Well, there is a leaf for thee: Ezek. 36:26, "A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." Hast thou a foul polluted conscience in thy breast, that is defiled with the guilt of sin? Well, here is a leaf for thee: Ezek. 36:25, "I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you." Zech. 13:1, "In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness." 1 John 1:7, "The blood of Jesus Christ his Son cleanseth us from all sin." Is prevailing corruption, atheism, unbelief, enmity, thy disease? Well, here is a leaf for thee: Mic. 7:19, "I will subdue your iniquities." Rom. 6:14, "Sin shall not have dominion over you: for ye are not under the law, but under grace." Is thy soul, like the mountains of Gilboa, dry, withered like the ground for want of rain? Here is a leaf for thee: Is. 44:3, "I will pour water upon him that is thirsty, and floods upon the dry ground." Art thou troubled with a restlessness of spirit, that thou cannot find rest in anything? Here is a leaf for thee: Is. 11:10, "To him shall the Gentiles seek, and his rest shall be glorious." Matth. 11:28, "Come unto me all ye that labour and are heavy laden, and I will give you rest." Art thou troubled with a fainting of thy spirit in the Lord's way? Well, here is a leaf for thee: Is. 40:29, "He giveth power to the faint; and to them that have no might, he increaseth strength." Thus you see that in the tree of life there is a leaf for every disease.

Motive 5. Consider, that as the tree of life is calculated to thy necessity, so it is ordained for thy use, and for the use of every sinner that will make use of it by faith, John 3:14, 15, 16. He is given to us: Is. 9:6, "Unto us a son is given." Whatever he is as Mediator, that he is unto us. Is he Saviour? It is to them that are lost. Is he a prophet? It is to teach the ignorant. Is he a priest? A priest is ordained for men. Is he a king? It is that he may conquer and captivate, rule and govern us. Is he a physician? It is that he may heal the diseased. Is he a shepherd? It is that he may feed us in his pasture. Is he a door? It is that we may enter by him unto God. Is he a foundation? It is that we may build upon him. Is he meat? It is that we may feed on him. Is he drink? It is for the poor soul that is in want of salvation, as a thirsty man is in want of water. Thus, whatever he is as Mediator, that he is unto us. "He is made of God unto us, wisdom, righteousness, sanctification, and redemption."

Motive 6. Consider that this tree is accessible; for he is "in the midst of the street." And though he be highly exalted, and lifted up above the heavens, yet his boughs stoop and bend down to the very ground, that the hand of faith may reach his fruits and leaves, Rom. 10:6–8. Yea, not only doth he bend his boughs, to make his fruit and his leaves accessible; but he shakes and drops his fruit to you in the valley of vision, and makes it to fall about our tentdoors, just as he did the manna about the tents of Israel. O then put forth the hand of faith and gather.

Motive 7. You are not only invited, but commanded, to eat the fruit and apply the leaves of the tree by faith. This is the very work of God which he requires of you. "This is his commandment, that we should believe on the name of his Son Jesus Christ." There is a call, that every one that hears of Christ should make use of him; and if ye do not comply, ye disobey the great God, in the greatest command that ever he issued out to men; it is not left optional; no, concluded you are under a law to take the fruits of this tree.

Motive 8. You will die except you eat of the fruit of the tree of life. John 8:24, "If ye believe not that I am he, ye shall die in your sins," and so perish for ever. "He that believeth not is condemned already." Stand to your hazard, then; but if you believe ye shall be saved. "Whosoever believeth in him shall not perish, but have everlasting life." The fruits and leaves of this tree of life are an antidote against the hurt we sustained by our first parents eating of the forbidden fruit, whereby they and all their posterity were ruined.

Thus I have endeavoured to open the way to the tree of life. What more shall I say? I have endeavoured, even in the motives, to answer the objections of unbelief. I shall conclude this exhortation, by offering a word by way of advice. If you would reap the saving benefit of the tree of life.

1. Be convinced of the absolute need you stand in of Christ and his saving fruits. And for this end, think seriously how you are dead, and killed, and slain, by eating the forbidden fruit in your first parents; and how, for the breach of the first covenant, you are shut out of the presence of God. What a heavy heart had Adam when he was banished out of the earthly paradise, and the flaming sword brandished in his view? O what would he have given to have had access to eat of the tree of life! Now, this is thy case, O sinner, thou art an exile, the sword of justice is flaming over thy head.

2. Be convinced that life is to be had by an use-making of Christ the tree of life, by eating of his fruit, and applying of his leaves. And, to convince you of it, you have the record of God for it, the witness of a Trinity, "This life is in his Son; and he that hath the Son hath life."

3 Be well convinced of your warrant to make use of him. And for this end, think on the command of believing, and the offers, calls, and invitations of the word, and the promises of welcome.

4. Clasp the arms of your souls about the tree of life, and resolve to hang about him for your very life, saying, "If I perish, I perish." But, may you say, I am far away from the tree of life, I cannot get him clasped, or his fruit plucked; therefore I give you.

5. A fifth advice, Will you look to the tree of life, and he will drop salvation into thy soul in looking to him. Is. 45:22, "Look unto me, and be ye saved." "They looked unto him, and were lightened." But, say you, I cannot see.

6. If you cannot get looked, will you cry to the tree of life, and seek him, for "their souls shall live that seek the Lord." "This poor man cried, and the Lord heard him." Bartimeus cried, and he heard him. The poor woman cried, "Lord, help me," and he heard her.

7. If you cannot cry, will you long for a tasting of his fruit, for a healing leaf, for some communications of Christ to your soul; "for he satisfieth the longing soul, and filleth the hungry soul with goodness."

8. I long, and am not satisfied. Answ. Ye have need of patience; wait and long, and long and wait, on the Lord; "for the Lord is a God of judgment; blessed are all they that wait for him: he is good unto them that wait for him, to the soul that seeketh him." Wait on him continually; in the end ye shall not be ashamed.

A second word of exhortation is to you who are believers, who have by faith really applied and made use of the tree of life.

1. O rejoice, and be glad in the Lord, that you have regained paradise again, and that you have not been slain by the cherubim with the flaming sword; yea, that having tasted of the tree of life and got under his shadow, you are beyond the reach of death, and justice, and the curse. You see it follows my text, "And there shall be no more curse:" no cursing law-penalty any more to them that are come to Christ the tree of life: "There is no condemnation to them which are in Christ Jesus:" no, no; "Christ hath redeemed us from the curse of the law, being made a curse for us." And, therefore, "rejoice in the Lord: and again, I say, rejoice."

2. Abide under the shadow, and make your nest among the branches of this blessed tree; O study the spouse, she "sat down under his shadow." You know the birds do nestle and build among the branches, thither they flee for safety. In Ps. 104:16, 17, the birds are said to "make their nests among the cedars; and as for the stork, the fir-trees are her house." So let all the birds of paradise come and make their nest, their house and dwelling in the tree of life: "To him shall the Gentiles seek, and his rest shall be glorious" "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee," says David, Ps. 116:7.

3. Live upon the fruit of the tree; live upon the fruit of his obedience, death, resurrection, ascension, and intercession, be aye plucking the other apple off the tree of life. "The life which I live in the flesh, I live by the faith of the Son of God," saith Paul. By faith we "eat the flesh, and drink the blood of the Son of man." Be continually making use of Christ, for you will aye be needing him; every moment be building up yourselves in the holy faith; be continually drawing water out of the wells of salvation."

4. Whenever you find yourselves hurt, or your health impaired by corruption, temptation, presently apply the leaves of the tree of life for healing—the healing word and Christ in it—to thy soul; and do it without delay, for delays are dangerous. It is best taking remedy at the beginning of a disease. "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up his standard against him."

5. Be often making use of the river of the water of life, which runs under the boughs of this tree; cry much for the influences of the Holy Ghost; lay your souls open to the blowings of this wind, to the flowings of this pure river of water of life, that so under the shadow of this tree you may be "like trees planted by the rivers of water, bringing forth fruit in season:" for they that dwell under his shadow "shall revive as the corn, grow as the vine, and their scent shall be as the wine of Lebanon."

6. O invite others to come to the tree, and say, "O taste and see that his fruit is good," pleasant, profitable, and plenteous. O study to commend Christ, with the spouse, "My beloved is white and ruddy, the chiefest among ten thousand." Tell the hungry what excellent fruit is here; tell the weary what glorions rest is here; tell the diseased soul what healing leaves are here; tell the guilty what an excellent righteousness is here.

7. Let your resentment run against those who would hew down the tree of life. O stand up in his quarrel. Attempts have been made, even by some in our own day and land, to cast him down from his excellency; but, sure I am, if you ever tasted of his fruit, or were healed by his leaves, you will do what you can to resent his quarrel, and to maintain his glory and excellency, and to vindicate his honour against all the attacks that are made upon it.

8. Lastly, Let all the birds of paradise sing the praises of God, who planted this tree of life for us, and who has opened up a new and living way to the heavenly paradise, where we shall sing among the branches of this tree for ever. Meantime, O lisp out that song, Eph. 1:3, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus." O sing the praises of him that sitteth on the throne, and of the Lamb. Sing that song of the redeemed, Rev. 5:12, 13, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." And let every soul say amen unto this blessed song.

N.B. Through the importunity of some who heard these three foregoing sermons, the author allowed the notes thereof to go to the public, though they be not so full as he could have desired, particularly that delivered upon the Sabbath.

THE LAW OF FAITH ISSUING FORTH FROM MOUNT ZION

Three Sermons preached at the administration of the Lord's Supper at Inveresk, 9th, 10th, and 11th August 1729.

Is. 2:3.—For the the law shall go out of Zion.

THE FIRST SERMON ON THIS TEXT

FROM the beginning of this chapter and downwards, we have a prophecy concerning the glorious kingdom of grace, to be erected by the Messiah, under the New Testament dispensation, where two or three things may be noticed. (1.) By what name the prophet speaks of the New Testament Church; he calls it "the mountain of the Lord's house." This is that mountain upon which the Lord promises to "make unto all people a feast of fat things, a feast of wines on the lees," Is. 25:6. Under the Old Testament the mountain of the house of the Lord was restricted to Jerusalem, the church of God was mostly pent up within the narrow boundaries of Jerusalem and Judea; but under the New Testament the mountain of the Lord's house is to be found, wherever God is worshipped, the gospel preached, and the mystery of salvation through a Redeemer opened. (2.) We have an account of the in-gathering of the Gentile nations, into the bosom of the church under the New Testament; "all nations shall flow unto it." The kingdom of Christ shall no longer be confined to the nation of the Jews, the natural posterity of Abraham; no, the partition wall shall be broken down, and "from the uttermost parts of the earth songs shall be heard, even glory to the righteous." This flowing in of the nations into the bosom of the church, points out both the great multitude of converts, and their cheerful submission unto the obedience of Christ; they should be innumerable like the drops of water in a river: and as the water of a river flows into the sea, so should the gathering of the nations be unto the blessed Shiloh; they shall come in like troops of volunteers under the banner of Christ: "Thy people shall be willing in the day of thy power," or in the day of thy armies, Ps. 110:3. (3.) We have the encouragement which the New Testament converts give to their friends and neighbours to come along with them, and partake of the blessings of Christianity, and share of the advantages of the Messiah's administration; "many people shall go and say, Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob," &c. They that know Christ, and who have obtained grace and salvation through him, are fond that others should share with them; saying, with the woman of Samaria to her fellow-citizens, "Come, see a man which told me all things that ever I did, is not this the Christ?" They would have all the world the better of him could they get their desire.

Now follows an account of the great mean or instrument whereby all this should be effected, how the kingdom of Christ under the New Testament should he erected, "The law shall go out of Zion, and the word of the Lord from Jerusalem." The last part of the verse is exegetic or explicatory of the first, the word of the Lord that goes out of Jerusalem being the same thing with the law that goeth out of Zion: and it is this I am to insist upon at present. Where notice,

1. The designation given to the gospel, it is expressed here under the notion of a law. It is generally agreed among all orthodox interpreters, that by the law here is to be understood the gospel. And it is not without good reason that they make this to be the meaning; for it is not a law coming out of Sinai, but out of Zion; it is a law which is the great instrument of gathering the nations into the bosom of the Church, "All nations shall flow unto it, for the law shall go out of Zion." And this is not effected by the law of commandments, but by the gospel only. Indeed, the law of commandments is the instrument of conviction, and was added because of transgression; but it is the gospel that is the great instrument of conversion, Rom. 10:17, "Faith cometh by hearing, and hearing by the word of God, even the gospel of our salvation." This is the rod of Christ's strength which he sends out of Zion, and by swaying of which he brings in armies of volunteers, like "the drops of dew from the womb of the morning." Neither is this the only place where the gospel is called by the name of a law; we find Paul, the great apostle of the Gentiles, using the same form of speech, Rom. 3:27, "Where is boasting? It is excluded. By what law? of works? nay; but by the law of faith." Of which more afterward if the Lord will.

2. In the words we may notice the royal seat from whence this law is issued; it cometh forth from Zion. Zion was the usual name whereby the Old Testament Church was called: "The Lord hath chosen Zion: he hath desired it for his habitation. This is my rest for ever: here will I dwell, for I have desired it. Out of Zion the perfection of beauty God hath shined." And the then church was called Zion, from the mount upon which the temple was built: thither the tribes of Israel went up to worship the God of Israel, who dwelt between the cherubims. And we find this name of Zion transferred from the Old to the New Testament Church, Heb. 12:22, "Ye are come unto Mount Zion the city of the living God." The reason of which is, because the New Testament Church was graffed as it were into the root of the Old Testament Church: all the Old Testament economy being nothing else but a preparative to the glorious displays of the grace, mercy, and love of God, which were to be made to a lost world, upon the coming of a great Messah: and adorable Providence so ordered it, that at Zion or Jerusalem, where the Old Testament Church expired upon the resurrection of Christ from the dead, there the gospel Zion or the New Testament Church was first founded, with the solemnity of the downpouring of the Spirit in a visible manner upon the day of Pentecost, and the conversion of the three thousand by Peter's sermon, Acts 2 where people of different nations were gathered, such as Parthians, Medes, Elamites, dwellers in Mesopotamia, and Judea, and Cappadocia, in Pontus, and Asia, Phrygia, Pamphylia, Egypt, Lybia, Cyrene, strangers of Rome, Jews and Proselytes, Cretes and Arabians; I say, people gathered out of all these nations to Zion or Jerusalem were the hearers of the first gospel sermon; and their hearts being touched with the efficacy thereof, no doubt they would immediately spread and propagate it upon their return to their several countries: and thus the law went out of Zion, and the word of the Lord from Jerusalem. Further, I find in scripture an opposition stated between Mount Sinai and Mount Zion. Gal. 4:24, and Heb. 12:22. Mount Sinai, where the law of commandments was delivered, was a place of terrible blackness, and darkness, and tempest; but Mount Zion, whence the gospel law is issued, is a place of joy, comfort, and light, a vision of peace. Upon Mount Sinai, God appeared in his terrible majesty; but from Mount Zion he appears as a God of peace, grace, and love. Mount Sinai and its law-covenant gendereth unto bondage; but Mount Zion or Jerusalem, which is from above, is free, and her children are the children of the free woman. God came down upon Mount Sinai only for a season, and then utterly forsook it; but Mount Zion, spiritually considered, is his fixed residence, Here still I'll stay. In a word, the law of works cometh forth from Sinai; but the law of faith, the law of grace and love cometh forth out of Zion.

3. We have the egress of this law from Zion: it goeth forth like a proclamation issued out by royal authority unto his subjects, that none may pretend ignorance; it goeth forth like the waters of the sanctuary, which issued out from under the threshold of the temple, and did run into the desert of the Gentile nations, making everything to live whether it cometh.

OBSERV. "That the gospel, which is the law of sovereign grace, is issued out from Zion, or published for the behoof of lost sinners, who are sinking under the curse and condemnation of the law of works. "The law shall go out of Zion."

In discoursing of this text and doctrine, I shall endeavour to observe the order and method following:

I. I shall offer some general thoughts anent the gospel, here called by the name of a law.

II. Give the reasons of this designation, or show why the gospel is called a law.

III. Notice some of these gospel laws of sovereign grace issuing out of Zion.

IV. Give some of the excellent qualities of this law.

V. Inquire into the differences between the law coming out of Zion, and the law coming out of Sinai.

VI. Wind up all in some practical improvement of the whole.

I. The first thing is, to give some account of the gospel, here called a law coming out of Zion. All I shall say about it at present is only to tell you,

1. That the word gospel properly signifies any good speech, or joyful message: and fitly is it applied unto the gospel, because it brings the most joyful message unto lost sinners that ever was heard. "Behold," said the angels unto the shepherds, "we bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." On the same account also it is called "the joyful sound," Ps. 89:15, 16, and "O blessed are the people that know this joyful sound:" they shall walk, O Lord, in the light of thy countenance. In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted." The gospel brings a sound of liberty to captives, of pardon to condemned criminals, of peace to rebels, a sound of life to the dead, and salvation to them that lie on the borders of hell and condemation.

2. You would know, that the gospel, strictly taken, is a word of promise. The first gospel that ever was preached to our first parents, when a dismal cloud of wrath was hanging over their heads in paradise after the fall, was in a promise, Gen. 3:15, "The seed of the woman shall bruise the head of the serpent." The gospel preached unto Abraham, what was it but a promise of Christ? "In thy seed shall all the nations of the earth be blessed," Gal. 3:8. And I think it observable, that the same thing which the apostle calls the gospel, ver. 8, he calls the promise, and the covenant, ver. 17, 18, 19. So that the gospel, strictly taken, is a word of promise, so Heb. 4:1, 2, compared what the apostle calls "a promise of entering into God's rest" in the 1st verse, he calls the gospel in the 2d verse. And a God of love and grace dispenses his grace in a promise, for our encouragement to take hold of it in a way of believing; for there is nothing wherein the faithfulness of God is so much engaged as in a promise, the very design of which is to be believed.

3. We are carefully to distinguish between the gospel and the dispensation of the gospel; for although the gospel strictly taken be a word of promise, yet there are many other things that belong to the gospel dispensation. For instance, the whole law of God, considered both as a covenant and as a rule, falls in under the dispensation of the gospel; the law as a covenant is a schoolmaster to lead us to Christ, by convincing us of sin and misery; the law as a rule comes in to show us what is good, and what the Lord our God requires of us, not for justification, but in point of love and gratitude, even "to do justly, to love mercy, and to walk humbly with our God;" and every man that really by faith closes with the promise, or law of grace, will infallibly approve of the law of commandments, as holy, just, and good, and thus it is for a light to his feet, and a lamp to his paths. All gospel institutions, such as the word, sacraments, and prayer, and other means of God's appointment, belong to the dispensation of the gospel, being as so many golden pipes, by which the golden oil of the grace of God in the promise is conveyed to the city of God. All the histories, prophecies, and types of the word, what are they but an opening and explication of the promise? Everything in the word, from the beginning to the end of it, is, some way or other, subservient to the exhibition or application of the promise unto us.

4. Since the coming of Christ in the flesh, and the erection of a New Testament Church, the gospel is much more clearly preached than it was under the old dispensation. Under the Old Testament the glorious mysteries of redeeming love lay under a vail of dark prophecies, types, ceremonies, and the like: but now "life and immortality is brought to light;" the mystery, which was hid from ages and generations, is made manifest unto the saints; the fountains of the great depth of the love, wisdom, and knowledge of God in Christ, are broken up and set forth in the purest light.

Thus much for the first thing, which was to give you a general view of the gospel.

II. The second thing was, to inquire why the gospel is called a law, "The law shall go out of Zion."

1. Then the gospel may be called a law, by way of accommodation, or condescension unto the weakness of the Jewish nation, who had the word law in such veneration, that they could receive no doctrine but what went under that name and notion. And this is a reason given by some excellent interpreters, why the apostle Paul calls the gospel the law of faith, Rom. 3:27. He became all things to all men, that he might gain some; to the Jews he spoke as a Jew. So here he speaks to them in their own dialect, when he calls the gospel the law of faith. As if he had said, You will needs be justified by the law, why saith he, you cannot be justified by the law of works; but here is a law by which ye may be justified, even by the law of faith, "the gospel of the grace of God." We find Christ accommodating himself much after the same manner unto the Jews, John 6:28. There a company of legalists came to Christ, who had no other notion of the way to salvation but by working or doing, and they say to him, "What shall we do, that we might work the works of God?" Christ answers them in their own dialect, ver. 29, "This is the work of God, that ye believe on him whom he hath sent." Working and believing stand opposite to one another in the business of a sinner's salvation, as you see, Rom. 4:5; and yet Christ, to accommodate himself to these Jews, calls faith a work, though it excludes itself and all works besides in the business of salvation. So here the apostle calls the gospel a law, in condescension to the Jews, though, as you heard, it is a law that requires no works to be done by us; for it is not the law of works but the law of faith.

2. The gospel may be called a law, because it is the will of a Sovereign, intimate to those who depend on him for their being and well-being, and who lie entirely at his mercy. A law, it must bear the stamp of sovereign authority on it; and in this sense the gospel is fitly called a law, because it carries the stamp of the authority of Heaven; not only the law of commandments, but the law of faith, or the gospel, is issued forth with a Thus saith the Lord. And if the gospel be not received and believed upon this ground, namely, that of the divine testimony, it is not a faith of the right stamp; for the language of faith is, "Speak, Lord, for thy servant heareth;" it receiveth the whole will of God, and that not as the word of man, but as it is indeed the word of the living God.

3. The gospel may be called a law, because of its obligatoriness both upon God and man; it has a mighty force to bind and oblige all concerned. What more binding to God than his own promise? It is to him as the laws of the Medes and Persians, which he will not come and go upon; no, his promise (which is the law of faith) is not yea and nay, but it is always yea and amen: and this is the great comfort of believers, that he will not go back with his word; no, "the strength of Israel will not lie, nor repent." And then, as this law of faith is binding upon God the lawgiver, so it is binding upon us, to whom it is given; for though it enjoins no duty preceptively, yet it requires faith objectively considered, that is, it is the object of faith, and the matter of faith, the fuel of faith, and it requires or commands faith in us, just as meat and drink require a hungry and thirsty man to eat and drink, when they are set before him. What can be a better invitation to eat, than to have meat set before us, with a hearty welcome to the guests? So that, what can be a stronger obligation upon us to believe, than to have Christ and his whole fulness set before us, in a full, free, unhampered call, offer, and promise.

4. The gospel is called a law, because of the public intimation of it unto a lost world. You know laws of sovereigns are commonly proclaimed by heralds, from the market cross, with sound of trumpet, that none may pretend ignorance: so the gospel is published by heralds, I mean, ministers of the gospel, who are ordered to proclaim it from the tops of the high places, and in the entry of the gates, and places of public concourse; yea, our commission bears us to intimate it to men, and the sons of men, to preach this gospel to every creature, that none may perish through ignorance of the way of salvation.

5. The gospel is fitly called a law, because it is the measure and standard of faith; and, therefore, fitly called by the apostle in the place just now cited, Rom. 3:27, the law of faith. The whole of our religion is comprised in two things, expressed in the 3d question of our Lesser Catechism, namely, what we are to believe, and what we are to do. As for the last, viz., What duty God requires of man; it is summarily comprehended in the law of the ten commandments, that is the standard and measure of duty; and there is nothing sin but what the law forbids, and nothing duty but what the law requires. But as for what we are to believe concerning God, unto the salvation of our souls, the gospel only is the standard of that. Our faith is to be bounded by the gospel, as our practice is by the law; so that we are not to receive for doctrine the dictates or notions of men. True faith will receive nothing, it will believe nothing but just what God says in the gospel; it will take and entertain every word of God and no more; it is the measure of faith, and the true boundary of faith: and, therefore, fitly called the law of faith.

6. The gospel may be called the law of faith, because of the invincible power and force that it lays a sinner under to receive and believe it, when accompanied with the energy of the Spirit. I remember that this same apostle frequently calls indwelling sin a law, Rom. 7:23, "I find a law in my members warring against the law of my mind." And Rom. 8:2, "The law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death." Sin is called a law, because of the power that it hath over the man, to lead him captive to its service: so for the same reason, the gospel may be called the law of faith, because, when accompanied with the efficacy of the Spirit, "it is the power of God unto salvation; for therein is the righteousness of God revealed from faith to faith." It is "mighty through God, to the pulling down of strongholds, casting down imaginations, and every high thing that exalteth itself against the knowledge of Christ and brings every thought into captivity to his obedience." O that the gospel may be indeed the law of faith unto many in this respect, that it may be the power of God to the salvation of their souls.

7. I think it may be called a law, in respect of the royal throne from which it issues forth. The law of commandments comes from God's throne absolutely considered; but the law of faith goes out from the throne of God and the Lamb, that is, from a throne of grace: hence we read of the "pure river of water of life proceeding out of the throne of God, and of the Lamb;" which may be understood of the doctrine of the gospel which is frequently in scripture compared to water. It is from this throne that all the laws of grace in the gospel are emitted. And then,

8. Because the promise, which is the soul of the gospel, runs in the style of adorable sovereignty, even of sovereign grace, "I will be their God, and they shall be my people. I will be merciful to their unrighteousness," &c. And when this law of grace is received by faith, the soul just says, O Lord, thy will be done, and it shall be done because it is thy will. And this leads me to,

III. The third thing in the method, which was, to take notice of these laws or edicts of sovereign grace issued forth from Zion, for the benefit of sinners perishing under the sentence of death, through the breach and violation of the law of works. We that are ministers are the heralds of the great KING, whose name is, "The Lord God, merciful and gracious:" and are by our office not only to stand upon Mount Sinai, and publish the law of works, with the curses that it thunders against every one that continues not in all things that are written therein to do them; but, in a special manner, we are obliged to stand on Mount Zion and Gerizim, to "preach the gospel of peace, and bring glad tidings of good things;" and we dare not for our souls conceal his faithfulness and loving kindness from the great congregation of Adam's family. And, therefore, I, as one of the meanest heralds of the great KING, whose throne is high and lifted up, do, in his name and authority, publish from this high place of the city of God, some of these laws of sovereign grace, enacted at a throne of grace, beseeching and entreating every man and woman hearing me, to take the benefit of the great gospel law. Whatever thy case be, O sinner, though never so desperate in thine own eyes, yet thou wilt find an act of grace in the court of mercy suiting thy condition. As,

1. Let us suppose the worst that can be, that thou art without God in the world: which is the case of every man and woman by nature since the fall of Adam; we have lost our God, the greatest and most comprehensive loss a creature can sustain. Well, I bring you glad tidings of great joy, that God having found a ransom, and smelt a sweet savour in the death of his eternal Son, he issues forth a law of grace from Mount Zion, saying, "I will be their God, and they shall be my people;" and with this law of grace he ushered in the moral law at Mount Sinai, Exod. 20:2, "I am the Lord thy God," &c., which is the sum and substance of the covenant of grace. This law or act of grace is laid as the foundation of obedience to all the commandments of the moral law; yea, by the first commandment, every man and woman in the camp of Israel was bound to lay hold on it, and to know and acknowledge the only true God as their God, and to worship and glorify him accordingly. O, Sirs, answer the design of this edict of grace, and believe that it as God says, upon the ground of his own promise in Christ. See the echo of the soul unto this law of grace, Ps. 16:2, "O my soul, thou hast said unto the Lord, Thou art my Lord." Zech. 13:9, "I will say, It is my people and they shall say, The Lord is my God." But of this I have spoken more largely in a separate dscourse.

2. Poor sinner, art thou lying under a burden of sin and guilt, which is like to sink thee down to the lowest hell? Well, here is a law of faith for thee in that case to plead upon before a throne of grace, Is 43:25, "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." To the same purpose is that act of sovereign grace, Heb. 8:12, "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Now, let faith plead this law or act of grace in prayer, for a free discharge of the debt of sin ye are lying under to the law and justice of God; and if ye do ye may lift up your head from under the burden of guilt, and cry, "Who can lay any thing to my charge?"

3. Art thou molested with the workings of indwelling sin and corruption? Well, here is a law passed for thy relief against that enemy; it is enacted by sovereign grace, and registrate in the court book of the grace of God, Rom. 6:14, "Sin shall not have dominion over you: because ye are not under the law, but under grace." See another law to the same purpose, Mic. 7:19, "I will subdue their iniquities." Whenever iniquity is prevailing, or indwelling corruption like to get the upper hand of thee, go to the court of grace, and present this act or law of grace unto God, and tell him, Lord, hast thou not enacted and ordained that "sin shall not have dominion?" Hast thou not doomed this bosom enemy to destruction? Such a corruption, such a lust, such an idol is usurping dominion over me; hast thou not said it shall be otherwise? Lord, put thine own law in execution, and so it shall be, because sovereign grace has said it.

4. Art thou assaulted with the fiery darts of Satan? Is that roaring lion coming upon thee with open mouth to devour thee? Well, poor soul, here is a law of faith in thy favour, "The God of peace shall tread Satan under thy feet shortly; his grace shall be sufficient for thee, and his strength perfected in thy weakness." Take the benefit of this act of grace, and let faith carry it to the court of grace where it was passed, saying, "Lord, I am oppressed, undertake for me;" I know not what to do: wilt not thou who hast destroyed principalities and powers, and who hast doomed Satan unto destruction, and came to destroy his works, wilt not thou either free me from the molestation of Satan or give me strength to stand my ground? But,

5. Art thou perplexed with the fears of apostasy that the little measure of grace thou hast will never carry thee through, but that thou shalt fall away, to the reproach of religion? Up the heart, O poor trembling soul, there is a law, an act passed in the court of grace, that "he who hath begun the good work in thee, will carry it on to the day of Jesus Christ:" and that, "though thou fall, thou shalt arise: for the Lord upholdeth thee with his hand:" it is enacted, that "thou shalt hold on thy way and wax stronger and stronger," till thou "return and come to Zion with songs, and everlasting joy upon thy head." And, therefore, let faith be set a-work upon these acts, to plead their forthcoming at the hand of him that passed them.

6. Art thou afraid of days of tribulation and persecution for the cause of religion, or days of personal trial? Well, take courage, there is a law of faith passed in the court of grace, that though "in the world ye shall have tribulation," yet "in me ye shall have peace:" it is enacted that his presence shall be with thee in fire and water, Is. 43:2, "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee:" it is enacted that "thy light afflictions, which are but for a moment, shall work for thee a far more exceeding and eternal weight of glory; while thou lookest not at the things that are seen, which are temporal, but at the things that are not seen, which are eternal:" it is enacted that "though many be the afflictions of the righteous, yet the Lord will deliver him out of them all." Now, let faith be set a-work to improve these acts or laws of grace, for the King that has enacted them will see to make them good.

7. Art thou under pinching wants, either as to soul or body? Well, there are acts or laws passed in the court of grace for thy supply. As to bodily wants it is enacted, that at least "bread and water shall be sure," and that no good thing shall be wanting, that is for his glory and thy good. As for soul wants it is enacted, that "out of Christ's fulness thou shalt receive grace for grace;" that "when the poor and needy seek water, and there is none, and their tongue faileth for thirst, I, the Lord, will hear them; I, the God of Israel, will not forsake them." And, therefore, let faith fix upon this law of faith, and say, "My God will supply all my need, according to his riches in glory, by Christ Jesus."

8. Art thou in a strait as to sin or duty, that thou knowest not to what hand to turn? Well, in this case it is enacted, that "thou shalt hear a voice behind thee, saying, This is the way, walk ye in it: that he will lead the blind in ways they know not; that he will lead them in paths that they have not known; that he will make darkness light before them, and crooked things straight." And therefore let faith fix upon the honour and faithfulness of him that passed such an act, and say, with David, "Thou wilt guide me with thy counsel, and afterward receive me to glory," Ps. 73:24.

9. Art thou complaining of the want of the rain of the Spirit, by the withholding of which thy soul is like the mountains of Gilboa? There is a law passed in the court of grace, Is. 44:3, "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring." Ezek. 36:27, "I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Hos. 6:3, "I will come unto them as the rain, as the latter and former rain unto the earth."

10. Art thou complaining that thy heart is hard like a piece of the nether millstone, that thou canst not get it melted or softened, either by word or rod, promise or theatening? Well there is a law passed with relation to the stony heart, that the Lord himself will take a course with it, Ezek. 36:26, "A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." And, therefore, take that act to the court of grace, and put the King to his word, and believe it, that he who has said it, will do it, that he who has spoken it, will also bring it to pass.

11. Art thou within views of death and eternity, and afraid to look the king of terrors in the face? Well, there is a law of sovereign grace passed, which thou mayest carry in the hand of faith, before which the terrors of death do evanish, Hos. 13:14, "I will ransom them from the power of the grave: I will redeem them from death; O death, I will be thy plagues; O grave, I will be thy destruction; repentance shall be hid from mine eyes." It is enacted, that "thy God will never leave thee, nor forsake thee; that he will be thy God for ever, and thy guide even unto death."

Thus I have endeavoured, according to the measure of grace given me, to publish some of the laws or acts of grace coming out of Zion; for the Lord's sake take the benefit of them in a way of believing. Perhaps you may say, O these are beneficial laws indeed to them to whom they pertain; but, alas! I cannot think they pertain unto me. I answer, These laws of grace pertain to the whole visible church, that every one that hears the joyful sound of them, may take the benefit of them by faith. If ye will not believe me, I hope you will believe the Spirit of God speaking by the apostle Paul, Rom. 9:4, where, speaking of the Old Testament or Jewish Church, he says, "To whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises." Now, I ask, is the privilege of the New Testament Church retrenched, or made narrower than the privilege of the Jewish Church? No, by no means, it is rather enlarged. Did the covenant and the promise pertain to them? And do they not appertain to us also? Yea, the apostle, Heb. 4:1, tells us plainly, that they are left to us as the latter will of our glorious Redeemer; and, therefore, we are to take care that we do not lose the benefit thereof through our unbelief: let us fear, lest a promise being left us of entering into his rest, any of you should come short of it." And the apostle Peter, speaking to a company of men whose hands had lately been dipped in the Redeemer's blood, to encourage them to believe, he expressly tells them, Acts 2:39, "The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Therefore, I say, do not put away these laws from you as things you have no concern in; for "to you is the word of this salvation sent:" and, in the name of God, I certify and warn every man and woman hearing me, that if you do not take hold of the law of grace by faith, the law of works and its curse will take hold of you; yea, it has seized upon you already, the fire is already kindled in his anger; for "he that believeth not, is condemned already, and the wrath of God abideth on him." When you refuse to take the benefit of the law coming out of Zion, I mean, of the gospel of the grace of God by faith, you offer the most signal affront unto the great God; you make him a liar, and upon the matter say, that his laws of grace, his promises, are not to be trusted. And is it to be imagined that such horrid blasphemy can go unpunished? For the Lord's sake, then, take heed what you are doing.

I should now proceed to the fourth thing proposed, and give you some of the excellent qualities of the law of faith, but shall go no further at present.

Is. 2:3.—The law shall go out of Zion.

THE SECOND SERMON ON THIS TEXT

THE doctrine I noticed from the words was, "That the gospel is a law of grace, issued out from Zion, for the benefit of lost sinners, lying under the sentence of death for the breach and violation of the law of works."

The law of works is issued out from Sinai, but it must be a law of grace that comes out of Zion, these two mountains being commonly opposed one to another in scripture, as the apostle Paul declares, Gal. 4 and Heb. 12. Mount Sinai is represented as a theatre of wrath, wrapped about with blackness, and darkness, and tempest; but Mount Zion, as a theatre of grace, love, and mercy, displayed towards lost sinners, through "the blood of sprinkling, that speaketh better things than the blood of Abel." At Mount Sinai is heard the voice of thunder and vengeance against "every one that continueth not in all things which are written in the book of the law to do them;" but at Mount Zion is heard the joyful sound of life, light, liberty, peace, pardon, and salvation to the sinner, who was in danger of being consumed with the flames of divine wrath. So that it cannot be the law of works, or the law commanding works of righteousness to be done by us, but the law of grace, the law of faith, or gospel, which is here to be understood by the prophet, when he says, that "the law shall go out of Zion;" and the prophet here in the last clause of the verse, gives a commentary upon his own words, lest his meaning should be mistaken, "and the word of the Lord from Jerusalem." The law coming out of Zion, and the word of the Lord issuing from Jerusalem, are one and the same thing. Now, what was the word of the Lord that issued from Jerusalem, but the glorious gospel, which, according to Christ's command given to his disciples, began first to be preached at Jerusalem after his resurrection, and from thence ran forth unto Judea, Samaria, and unto the uttermost parts of the earth, whereby the prophecy of Joel was fulfilled, that the waters of the sanctuary should run down into the valley of Shittim?

The method in which I proposed to prosecute the doctrine was,

I. To show what the gospel is, which is here expressed under the notion of a law.

II. To inquire into the reason of this denomination.

III. To notice some of these royal laws or acts of grace which go out of Zion.

IV. To give some of the qualities or properties of this new gospel law.

V. To inquire into the differences between the law of works coming forth from Sinai, and the law of grace going out of Zion.

VI. To apply.

I spoke unto the first two of these yesterday, and entered also upon the third. I was endeavouring, as one of God's heralds, to proclaim some of these laws of grace which come out of Zion, that sinners might take the benefit of them by faith, and plead them in the court of grace.

Art thou going under a burden of guilt, which is like to sink thee down to hell? Well, there is a law of grace for thee, Is. 43:25. The charge runs very high against Israel in the preceding verse, "Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities." One would think that immediately the sentence of the law of works would follow, therefore thou shalt die for ever, therefore I weary thee through eternity, with the arrows of vindictive wrath drinking up thy spirits: but sovereign grace takes the start of justice, issuing out an act of indemnity, "I, even I, am he that blotteth out thine iniquities." Art thou molested with the workings of indwelling sin? There is a law of grace issued out of Zion suiting thy case, Rom. 6:14. Art thou assaulted with the fiery darts of Satan? Well, here is an act of grace for thy relief, Rom. 16:20, "The Lord knoweth how to deliver the godly out of temptation;" or if the temptation be continued, there is an act of grace for thy support and through-bearing, 2 Cor. 12:9. Art thou black and polluted like hell; ashamed to look God in the face through a sense of thy pollution and defilement? There is an act passed in the court that looks favourably upon thy case, Ezek. 36:25, "I will sprinkle clean water upon you, and ye shall be clean;" and, Ps. 68:13, "Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold." Art thou now and then affrighted at the sight of the pale countenance of the king of terrors, so as to fall a trembling at the thoughts of thy dissolution? Well, even in this case there is an act of grace to secure thee against danger, Hos. 13:14. Art thou afraid of a sentence of condemnation when thou comest before the tribunal? There is an act or law of grace that secures thee against this, Rom. 8:1, "There is no condemnation to them which are in Christ Jesus." Thus you see that there are laws of grace issued out of Zion answering every case. What shall I say more? By this law of grace God has bound himself to be "our God," and that "we shall be his people," that "he will never leave us nor forsake us," that "he will heal our backslidings, love us freely, and receive us graciously." In a word, all the promises of the covenant are acts of grace, or gracious interlocutors issued from a throne of grace for the benefit of lost sinners.

But may the sinner say, these indeed are glorious and surprising laws; but, alas! I have no interest in them, I dare not claim the benefit of these acts, for I am a sinner, I am far off. I answer, acts of grace are only calculated for sinners; a righteous man doth not stand in need of an act of grace, but of an act of justice in his favour. If thou wert as righteous as Adam was before he fell, thou mightest claim life, and all things belonging to it, as a debt; but thou art a sinner who has lost all claim and title to life by the law of works; and the law of grace is fitted and calculated by Infinite Wisdom for such only. And whereas you say, you are far off; know for your encouragement that grace speaks "peace to them that are far off, and to them that are near," Is. 57:19, and Acts 2:39, "The promise is unto you, and to your children, and to all that are afar off:" "to you is this word of salvation sent." This law of grace is preached to every creature, that every creature that hears it may take the benefit thereof, and come unto God through Christ by virtue thereof. I proceed now to,

IV. The fourth thing proposed, which was to "give you some of the excellent qualities and properties of this law of grace coming out of Zion." O, Sirs, it is the most excellent law for a lost sinner that ever was. The excellency of it will appear in the following particulars, which may be improved as so many motives to excite and engage sinners to take the benefit of it.

1. Then, it is a life-giving law to them that are legally and spiritually dead. Since the fall of Adam the law of commandments never gave life to any of his posterity; no, the law of works is weak through the corruption of nature, to do anything for fallen man. Instead of giving life, it claps on the sentence of death upon us for every and the least sinful thought, word, or action. The apostle plainly insinuates that neither life, righteousness, nor any good can come to a sinner by any commanding law whatever, Gal. 3:21, "If there had been a law given which could have given life, verily, righteousness should have been by the law." But, Sirs, I bring you glad tidings of great joy, which may make the heart of a sinner to flicker in his breast; although the law coming out of Sinai, or the law of commandments, cannot give life or righteousness, yet here is a law of grace coming out of Zion, that gives both; and if thou wilt but give this law a fair hearing, life will come in with it to thy dead soul, Is. 55:3, "Hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David." And what is it that the lost sinner is to hear? You see how earnest the Lord is for sinners to listen, three times in a breath he calls them, ver. 2, 3, to arrest their attention, Hearken diligently, and then a second time, Incline your ear, and a third time it is repeated, with a promise of life, if they will give him a hearing, "Hear, and your soul shall live." Well, surely something of moment is to be said after all this solemnity, ver. 4, you have an act of sovereign grace, making a grant of Christ to lost sinners, and it is (besides all the former solemnities) ushered in with a behold, as a note of attention and admiration, "Behold I have given him for a witness to the people, for a leader and commander to the people." There is the law of grace coming out of Zion, and "whoever believes it, shall not perish, but have everlasting life." O let the lost sinner entertain and welcome it, for "it is a faithful saying, and worthy of all acceptation." See the law giving life proclaimed by the apostle John, under the notion of the record of God, 1 John 5:11, "This is the record, that God hath given to us eternal life: and this life is in his Son." O, Sirs, set to the seal that God is true, apply this grant of eternal life through Christ to your own souls in particular, hold God at his word, for he will not go back; "his gifts are without repentance."

But, O, may you say, that God has given eternal life to the elect, and to believers, I believe to be a truth; but he has not given eternal life to the like of me, for I am none of these. I answer, many one shall go to hell who set to their seal to this as a truth, that God has given eternal life to the elect, and to believers; and, therefore, that cannot be the thing intended by the Spirit of God in that record: no, the meaning must be, that God has in his indefinite promise, by an act of sovereign grace, made a grant of eternal life to sinners, lost and undone sinners of Adam's family; and this is issued out of Zion, that every one may take the benefit of it, by setting to the seal that God is true and faithful, not to others only, but true to his own soul in particular; that he has given or granted eternal life to me in and through his Son Jesus Christ, in whose hand eternal life lies, ready to be given out to every one that takes hold of it by virtue of the law of grace, or covenant of grace and promise. O, Sirs, take the benefit of this grant of sovereign grace, since no less than your life, yea, the eternal life of your souls lies at the stake: "Skin for skin, yea, all that a man hath will he give for his life." And if the life of the body be so valuable, that a man will risk all that he hath in a world to preserve it, how much more valuable is the life of the immortal soul? O think, and think again, upon that awful word of Christ, "What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" Matt. 16:26. For the Lord's sake then take the benefit of this law, giving life to your poor souls, which must inevitably perish through eternity if you do not.

2. This law coming out of Zion is a law of love. The gospel it is just the warm breath of a God of love. Love is the imperial attribute of his nature; and to make way for its manifestation, in a consistency with the honour of justice, God spared not his own Son, but gave him to the death for us all: O, "herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. The gospel is the proclamation of this love of God, in giving Christ and all things freely with him, John 3:16, "God so loved the world that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." Every word of the gospel smells rank of the love of God to lost sinners. Here we may see his wings of love spread out to cover and hide them from avenging wrath and justice, the arms of love stretched out to embrace them, the hand of love held out to help them, and the eyes of love beholding them with infinite compassion, the bowels of love sending out a sound after them, crying, "Turn ye, turn ye, why will ye die? As I live, I have no pleasure in the death of the wicked, but rather that they turn unto me and live."

3. The law coming out of Zion is a righteous law, or a law of righteousness to the guilty sinner, who is far from righteousness. Sirs, you and I are fond enough by nature to seek righteousness by the law of works, though it be a thing utterly impracticable for any sinner, that has but once broken a command of that law to attain it. We read indeed that the Jews attempted it, "they went about to establish a righteousness by the law, and would not submit unto the righteousness of God." Well, but did they make it out? No; see what the apostle says, Rom. 9:31, 32, "Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it, not by faith, but as it were by the works of the law; and by the works of the law shall no flesh living be justified." But, Sirs, though ye can never attain righteousness by the law of works, yet here is a law by which righteousness may be obtained, yea, a righteousness which will answer the law of works in all the commands, demands, and penalties of it, Rom. 8:3, 4, "What the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit." The gospel, which is the law coming out of Zion, reveals the righteousness of Christ, for the sake of which God is well pleased, because it magnifies the law of works, and makes it honourable. It not only reveals this righteousness, but brings it near to the sinner, who is far from having any righteousness of his own, Is. 46:12, 13, "Hearken unto me, ye stout-hearted, that are far from righteousness: I bring near my righteousness." Sirs, the devil and an unbelieving heart will persuade you, that Christ and his righteousness are quite out of your reach, and that it is needless for you to look after it; Christ is in heaven, and how shall I be the better of him? But, for the sake of your immortal souls, beware of this way of thinking, for it brings in a secret despair into the heart, that makes men hang down their heads, and turns them quite careless and indifferent about Christ, his righteousness, and salvation. See what the apostle says to you and me, Rom. 10:6–8. He had told, ver. 5, what the law of works says, "The man which doth those things, shall live by them;" but then he tells what the gospel says, which he calls "the righteousness of faith, because therein the righteousness of God is revealed from faith to faith," from the faith of God revealing to the faith of man receiving. Well, what says the gospel, or the law-giving righteousness? It "speaketh on this wise, say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above) or, who shall descend into the deep? (that is, to bring up Christ again from the dead) but what saith it? The word is nigh thee, even in thy mouth, and in thy heart; that is the word of faith which we preach." What can be nearer to a man, than the word that is in his mouth, or the thought that is in his heart? Yet so near doth Christ, and his righteousness, and salvation, come to every man that hears the gospel; for if when we are speaking of it, or thinking of it, our souls would but believe it, Christ and his righteousness becomes our own for ever. And, therefore, you that would have a righteousness to answer the charge of the law of works, a righteousness that will bear you through when you come to the tribunal of God, O take hold of the law of faith coming out of Zion; "for therein is revealed the righteousness of God," Christ is therein given and offered as "the Lord our righteousness." "He was made sin for us, who knew no sin; that we might be made the righteousness of God in him."

4. The law which comes out of Zion, as you heard, is an indemnifying law, Heb. 8:12; Is. 43:25. The very name of him whose law it is, is "The Lord, merciful and gracious, pardoning iniquity, transgression, and sin," that is, all sorts of sins, great and small; and whatever be their number or quality, it is his glory and prerogative to forgive. It is true, "he will by no means clear the guilty," without a satisfaction to justice; but the satisfaction is made, the ransom is found, and he is just in pardoning as well as in condemning; he is just in pardoning the sinner that believes, as well as just in condemning the sinner that believes not. Yea, for your encouragement to take the benefit of God's indemnity that comes out of Zion, I tell you, that the justice of God is more glorified in pardoning the sinner through Christ, than in punishing and exacting the debt from the sinner in his own person: for when justice falls upon the sinner, and exacts the debt of him, it will be taking satisfaction of the criminal for ever, and yet will never be satisfied; but when he assoils a sinner through the blood of Jesus, as mercy is magnified, so justice is satisfied to the full. Hence is that of the apostle, Rom. 3:25, 26, "Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus."

5. The law coming out of Zion is a law of peace, or a law enacting peace, and proclaiming peace to the sinner, who has been waging war against heaven: "I create the fruit of the lips; peace, peace to him that is far off, and to him that is near." Indeed, an absolute God appearing from a tribunal of justice, proclaims red war against every sinner, every trangressor of his law; "he is angry with the wicked every day," yea, so angry that he declares "there is no peace to the wicked; he will wound the head of his enemies, and the hairy scalp of him that goes on in his trespasses." But the same God appearing from Mount Zion, from a mercy-seat sprinkled with the blood of Jesus, proclaims peace to the greatest sinner on this side of hell; he holds out the sceptre of peace to them, inviting them to touch it, and "take hold of his strength, that they may make peace with him, and they shall have peace with him." See a word to this purpose, 2 Cor. 5:19, 20, "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now, then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God." O then, rebels, take the benefit of the law coming out of Zion; and he who "ascended up on high, and led captivity captive, and received gifts for men, even for the rebellious," will give grace even unto you, "Let the wicked forsake his way, and the unrighteous man his thoughts;" and let him turn by faith to a God in Christ, and he will have mercy upon him, and to our God, for he will abundantly pardon."

6. This law coming cut of Zion is a law of liberty to the sinner, who is a lawful captive to the law and justice of God, and under bondage to sin and Satan; Christ having satisfied justice, grace steps up to the throne, and issues out her warrant for sinners to go free. By this law coming out of Zion, it is enacted, that the sinner should come forth, and he that sits in darkness is allowed to show himself as a freeman in the eyes of the whole world. I say, this law is a law of liberty, not to sin, but of liberty from sin, from the guilt, filth, and power of it. "Sin shall not have dominion over you," is one of the royal statutes of the court of grace." O "prisoners, come forth," accept of liberty, upon the law issuing out of Zion. How deservedly shall ye lie in chains through eternity with the devils if ye do not?

7. The law coming out of Zion, is an easy law, no hard talk imposed on you as the condition of life. It does not require you to do and live as the law of works doth; it does not require you to spin a righteousness out of your own bowels, but to receive a righteousness wrought out by a Surety, and made ready to your hand; it does not require you to purchase salvation to yourselves, but to receive a salvation already purchased by Christ; it does not bind you to obey the law, in order to obtain a title to life, but it presents you with a title to life, through him who is the righteous Heir, even Jesus Christ. Here then is a law that needs not be grievous, a yoke that is easy, a burden that was light indeed; yea, this law of faith, it makes the law of works easy and light, because it affords righteousness to fulfil it as a covenant, and strength to obey it as a rule. So that, I say, it is an easy law that comes out of Zion, it is a law of rest to the weary; "Come unto me all ye that are weary, and heavy laden, and I will give you rest:" and whenever a poor soul by faith takes the benefit of this law of grace, immediately he enters into rest, Heb. 4:3.

8. This law coming out of Zion is a dignifying and nobilitating law; whoever takes the benefit of it, that moment he becomes "a son of God, an heir of God, and a joint-heir with Jesus Christ; he has a name given him better than of sons and daughters, even an everlasting name that shall never be cut off." You and I, as we are descendants from the first Adam, are base born heirs of hell, children of wrath and condemnation; but here is a law, which, if improved and received by faith, doth, by an act of grace, translate you out of the family of hell into the family of heaven. "To as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." O then take the benefit of the law of grace.

9. It is a law of adorable sovereignty. Never did the sovereignty and royal majesty of Heaven shine with such a lustre and beauty in the law issued from Sinai, as it doth in this law of grace, which comes out of Zion. Indeed, the sovereignty of justice, equity, and holiness, shined and doth shine in the commandments of that law which was published at Mount Sinai; but in this law which comes out of Zion, the sovereignty of grace, love, and mercy shines, and the justice, holiness, power, and wisdom, and other attributes of the divine nature, which were displayed in the law of works, appear as so many pillars supporting the fabric of grace, and the acts of grace which are published in the gospel.

10. This law coming out of Zion is a sure, firm, and irrepealable law, which can never be disannulled; it is "of grace that it may be sure to all the seed; it is surer than the laws of the Modes and Persians, surer than any bond or charter that ever was framed by the wisdom of man. The worm and moth will eat all your charters to your earthly inheritances; but the gospel-covenant, which is the law of grace, is a charter that cannot change for ever, it is "established in the very heavens; yea, heaven and earth shall pass away, but one jot or tittle of it shall never fall to the ground. The mountains shall depart, and the hills be removed but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee."

11. The law coming out of Zion is a law that lies open to every man that hears or reads it; I mean, every man has liberty to take the benefit of it. You know every man in Britain has the benefit of the laws of the kingdom, or of the acts of parliament, or proclamations of the king. Acts 19:38, says the town-clerk of Ephesus to the people that were risen in a mob at the instigation of Demetrius, "If Demetrius and the craftsmen which are with him, have a matter against any man, the law is open," so say I, as the laws of the kingdom are open to rich or poor, to claim the benefit of them in the proper courts of the kingdom; so the law of grace, the covenant of promise is open to all that live within the visible church, the kingdom of Christ. "O blessed are the people that know this joyful sound," so as to take the advantage of it; the promise is unto you, and to all that are afar off." We that are ministers intimate and proclaim the gospel, the law of grace, that every creature may take the benefit; that which was once spoken in the ear, or sounded in secret into the ears of the disciples, do we now proclaim, as "upon the house tops, or in the high places of Zion: Unto you, O men, do we call, and our voice is to the sons of men. O! Let us fear, lest a promise being left us, any of us should seem to come short of it." So much for the fourth thing.

V. The fifth thing in the method was, to inquire into the difference and agreement between the law coming out of Zion, and the law coming out of Sinai; or, in other words, between the law and the gospel.

1. Then, The law of commandments coming out of Sinai is a thing known (though not in its uttermost latitude and extent) by the light of nature; as is clear, Rom. 2:14, 15, where the apostle tells us, that "the Gentiles which had not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves: which show the work of the law written in their hearts," &c. The writings of Seneca, Plato, Confucius, and other heathen moralists, are incontestable evidences of the truth of this. But now the gospel, or the law of grace, which cometh out of Zion, is a thing only known by supernatural revelation from on high. Search all the volumes of the heathen philosophers, from one end to the other, you shall never find in them the least hint of an incarnate Deity, or of the glorious mystery of salvation through a crucified Christ. Indeed they discovered God as a creating God, and as a governing God, as a commanding and threatening God; but they never discovered him as a promising God in Christ; no, no, this is only owing to the discovery that God has made of himself in the gospel. Yea, the mystery of salvation through Christ is so much out of the ken of natural reason, that even after it is revealed externally in the dispensation of the word, yet such is the ignorance and depravation of nature, and the strong bent that it hath toward the law, that it cannot know, and cannot receive it, till a beam of supernatural light shine into the heart: hence Christ tells his disciples, "Unto you it is given to know the mysteries of the kingdom of heaven, but to others it is not given." The light of natural reason is so for from receiving the gospel revelation, that it spurns at it, and opposes it with might and main: "How can this man give us his flesh to eat?" said the Jews to Christ. The gospel preached by Paul, was "a stumbling block to the Jews, foolishness and vain babbling to the Greeks and wise Athenians;" hence comes the difficulty of believing in Christ to the saving of the soul. The strong bias and current of nature must be altered, and reason (which sits king in the soul) deposed from its sovereignty, and lie down as a servant at the feet of sovereign grace reigning through the imputed righteousness of the Son of God: and you know the change of government and administration in a kingdom is not effected commonly without a mighty struggle between parties contending for the sovereignty; hence comes the "confused noise of the warrior, and garments rolled in blood:" self-reason, self-will, self-righteousness, and self-confidence, study to maintain their claim to the government of the heart against grace; and this makes as it were the company of two armies, between whom the war is continued, till death sound the retreat.

2. The office of the law of works coming out of Sinai is to discover sin and guilt: "it was added because of transgressions," says the apostle. "By the law is the knowledge of sin, and sin by the commandment appears to be exceeding sinful;" and at the bar of the law, "the whole world is found guilty before God: no flesh living can be justified," if God deal with us according to the terms and tenor of the law. But now the office and province of the gospel coming out of Zion is to discover Christ, as "the Lord our righteousness, and the end of the law for righteousness to every one that believeth." The gospel tells us, that "Christ has finished transgression, and made an end of sin, brought in an everlasting righteousness; that he was made sin for us, who knew no sin, that we might be made the righteousness of God in him." The gospel shows how the righteousness of the law may be fulfilled in us, namely, by God's imputation and faith's acceptation of the righteousness of God revealed for this end in the gospel.

3. The law of works is a cursing and condemning word to the guilty sinner: "Cursed is every one that continueth not in all things which are written in the book of the law to do them," it cries "Wo, wo, wo to the inhabitants of the earth:" nothing but clouds of wrath and vengeance are to be seen by a guilty sinner when he looks toward Sinai; "indignation and wrath, tribulation and anguish unto every soul of man that doth evil." But now the gospel is a word of blessing, it presents Christ, the blessed seed of Abraham, and cries, "Men shall be blessed in him, and all generations shall call him blessed." The law is a word of wrath, but the gospel comes with the olive branch of peace; the law displays the red flag of war, but the gospel casts out the white flag of reconciliation, saying, "God was in Christ, reconciling the world unto himself," sending out a word of reconciliation; and, "O how beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!"

4. The law coming out of Sinai is a slaying and killing word to the sinner. Paul had the experience of this at his first conversion; it was a keen arrow dipped in law-vengeance, that struck him to the ground on his way going to Damascus, and made him cry, "Lord, what wilt thou have me to do?" Hence it is that he thus expresses himself, Rom. 7:9, 10, "I was alive without the law once: but when the commandment came, sin revived, and I died. And the commandment which was ordained to life, I found to be unto death." But now the gospel, or the law coming out of Zion, is a word of life; the first sound of the gospel, when it reaches the heart, is like life from the dead to the poor soul that was lying in the regions and shadow of death; by it we are "begotten unto a lively hope of eternal life, to an inheritance incorruptible, and undefiled, and that fadeth not away." It is with a view to the preaching and publication of the gospel in the power of it, that Christ says, John 5:25, "The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live:" hence the gospel is "the power of God unto salvation," it contains "the words of eternal life." "Go (says the Lord to the apostles, when he is dismissing them from the prison, into which they were shut up by the persecuting Jews), Go, stand and preach in the temple to the people all the words of this life;" that is, go preach the gospel, publish my law of grace unto lost sinners, maugre all the malice and power of your enemies, Acts 5:20.

5. The law of works coming out of Sinai, is a word of bondage; but the gospel coming forth from Zion, is a word of freedom and liberty. This the apostle illustrates at great length, Gal. 4 from ver. 22, and downward, where he compares these that are under the law unto Hagar and Ishmael her son; these who are of the gospel, or children of the promise, unto Sarah and her son Isaac, ver. 24, "Which things are an allegory; for these are the two covenants, the one from the Mount Sinai, which gendereth to bondage, which is Agar." And ver. 25, 26, "This Agar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above, is free, which is the mother of us all." And, ver. 28, "Now we, brethren, as Isaac was, are the children of promise." And, ver. 30, "Cast out the bond-woman and her son: for the son of the bondwoman shall not be heir with the son of the free woman." From all which it appears, that the law is a word of bondage, and they that cleave unto it are in bondage to sin, to Satan, to the curse and wrath of God; but the gospel is a word of liberty, and they who do by faith receive and entertain the joyful sound of it, are not the children of the bond-woman, but of the free, being freed from the law as a covenant, freed from its curse, from the dominion of sin, and the power of Satan, and advanced into the glorious liberty of the children of God. It is very remarkable, that Ishmael, the son of the bond-woman, is cast out of the family, even after he had done many things in obedience to his father Abraham; all his services he had done in the family would not give him a title to the inheritance; no, notwithstanding of all he had done, he is disinherited: just so is it with the legalist, who keeps and obeys the law in a servile way, with a view to entitle himself to the inheritance, or to deliver himself from hell and wrath by his obedience; all his service stands for nothing, at last he is cast out with the son of the bond-woman. But as Isaac, being a child of promise, was, by virtue of the promise, entitled unto Abraham's estate, before ever he was capable to do his father any service; just so is it with believers, they renounce all claim to the inheritance of eternal life by the law, or the works of it, and serve themselves heirs to the inheritance by virtue of the promise, which is yea and amen in Christ. Thus, I say, the law gendereth to bondage, but the gospel unto liberty and freedom.

6. Whatever the law gives to any of Adam's race, it gives in a way of debt, whether it be life or death. If a man keeps the law perfectly, he shall have life as his reward, and as a debt due to him in a pactional way; if he break the law, he shall have death, as a debt due for his rebellion against Heaven; hence "the wages of sin is death," Rom. 4:4, "To him that worketh, is the reward not reckoned of grace, but of debt." But now, whatever the gospel, or the law coming out of Zion, gives to any, it gives in a way of grace or free gift; hence we are told that "the gift of God is eternal life, through Jesus Christ our Lord;" and this is asserted upon the record of a Trinity, "that he hath given unto us (viz. of his own sovereign grace) eternal life, and this life is in his Son. It is "not by works of righteousness which we have done, but according to his mercy that he saves us." By the law of works justice reigns either unto eternal life or to eternal death, as the law is kept or broken; but by the law of faith, or the gospel, "grace reigns through righteousness unto eternal life, by Jesus Christ our Lord."

7. The law of works is calculated for the justification of a righteous man, like Adam in a state of perfect integrity, and it speaks peace to none but such: but the gospel or law coming out of Zion, is calculated for the justification of the fallen, ruined, and bankrupt sinner; it shows a way how God doth justify the ungodly, Rom. 4:5, "To him that worketh not, but believeth on him that justifieth the ungodly." None but they who own themselves ungodly and unrighteous, can enjoy the privilege of justification by the gospel; for "Christ came not to call the righteous, but sinners to repentance."

8. The law of works, through the depravation of nature, irritates and strengthens corruption; Rom. 7:5, "The motions of sins which are by the law, work in our members to bring forth fruit unto death." And, ver. 8, "Sin taking occasion by the commandment, wrought in me all manner of concupiscence." And, ver. 11, "Sin taking occasion by the conmmandment, deceived me, and by it slew me." From which it appears, that the law, considered abstractly, instead of being the death of sin, is the strength of it. Whenever the commandment of the law is broken, the curse takes place, of which this is a particular branch, that such a man shall be given up to the power of sin, that he may be capable to do nothing but sin, and sin on till he has ripened himself for hell and wrath; "My people would not hearken to my voice; and Israel would none of me." "So I gave them up to their own hearts' lust; and they walked in their own counsels." It is the voice of the law, and the most terrible voice that it utters on this side of hell, such a man is "joined to his idols, let him alone; he builds altars to sin, and altars shall be unto him to sin." Thus the law of works, instead of weakening sin in the soul, gives up the sinner to the power of sin, that he may go on without any restraint till the final sentence of the law be executed with a vengeance, and their corrupt nature is so impetuous, that the more it is hemmed in by the law, the more doth it swell and rage, till it has broken down and broken through all the boundaries the law set against it. Thus, I say, the law of works, abstractly considered, through the depravation of nature, irritates and fortifies corruption. But now, the gospel, or law coming out of Zion, enters into the heart, and through the power of the eternal Spirit, wastes, weakens, and kills it in the very source and fountain; for "we through the Spirit do mortify the deeds of the body." And how do we receive the Spirit? "Not by the works of the law but by the hearing of faith." I own, indeed, that the law which urges obedience and doing, may have so much influence upon those who are under it, as to smooth and polish their outward conversation; but yet it leaves the heart and will obstinate against its spiritual commands; the iron sinew is never bowed by any power that the law hath, corruption keeps the throne in the heart, but gospel grace enters the strongholds of iniquity, casts down the high Imaginations that advance themselves against the knowledge of Christ, and brings every thought unto his obedience. Moses, we read, entered the border and outskirts of Canaan, such as the country of Sihon, king of the Amorites, and Og, king of Bashan, but never pierced into the heart of the country to subdue the Canaanites; this was left for Joshua, a type of our JESUS: just so is it here, the most the law can do to them that are under it, is only to restrain sin in the conversation to reform the life; it may bring a man to serve in the oldness of the letter, while sin still keeps the throne in the heart; hence either pride or hypocrisy, or raging despair, remains with the legalists; it is only the gospel, or the law coming out of Zion, that is "the power of God unto salvation."

9. The law of works coming out of Sinai is a word of precept, or a commanding word; but the law coming out of Zion is a promising word. By the gospel God shows what he is to do for us, and to us, of the sovereign grace; by the law he shows what we are to do for him in point of duty, "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" By the gospel God shows what we may expect from him; and by the law he shows what he expects from us, in a way of duty and gratitude. The gospel is the boundary of faith or things to be believed; the law is the boundary of practice, or things to be done by us. In a word, all precepts whatsoever belong to the law; but all promises, offers, and revelations of grace, belong to the gospel.

10. The law of works enjoins duty, but gives no strength to discharge it; the law does not furnish the bankrupt with any new stock wherewith to fall a-trading, but supposes us to have the stock and strength that God gave us at our creation; it abates nothing, remits nothing of its demands upon the account of our weakness, but requires as much service of the sick and weak sinner as if he were sound and strong; it admits of no composition or allowance to the insolvent debtor. But now, the law coming out of Zion considers the sinner as bankrupt; and, therefore, presents him with an everlasting righteousness, wherewith to answer the law as a covenant: it considers him as wholly impotent for any duty; and, therefore, leads him out of himself to Christ, as the "strength of the poor and needy; it gives power to the faint, and increases strength to them that have no might;" it teaches the soul to say, "Though I be not sufficient to think a good thought, or to do any duty of the law, yet, I can do all things through Christ strengthening me." The gospel law coming out of Zion considers the man as poor; and, therefore, presents him with "gold tried in the fire to enrich him:" it considers him as naked; and, therefore, presents him with white raiment: as blind; and provides him with eye-salve, that he may see: it considers him as starving for want; and, therefore, invites him to "eat that which is good, and to delight himself in the abundance of fatness:" as bewildered; and, therefore, shows him "the new and living way" to glory, crying, "This is the way, walk ye in it." Thus I have showed some of the principal differences between the law and the gospel.

I shall conclude the doctrinal part of this discourse, by pointing out, in a few words, the harmony and agreement between them; for although there be all these differences between the law and the gospel, yet there is no feud between them. They sweetly stand together in their proper place; the law is not against the gospel, nor the gospel against the law; no, there is a pleasant harmony, which will appear, if we consider, that by the gospel, the law reaches its end, "Christ is the end of the law for righteousness to every one that believeth." In the gospel we see the law fulfilled as a covenant, and settled as a rule of obedience. I say, it is fulfilled as a covenant by the righteousness revealed in the gospel; yea, not only fulfilled but "magnified and made honourable," a new and superadded glory reflected upon it, by Christ the Son of God, his being "made under the law, to redeem us who were under the law." And then, by the gospel, it is also settled as a rule of obedience, Rom. 3:31, "Do we make void the law through faith? God forbid; yea, we establish the law." The gospel brings to light new motives and arguments to obedience, which the law itself, abstractly considered, could never afford, namely, arguments drawn from the consideration of redeeming grace and love, which have a more constraining power to obedience with an ingenuous spirit, than all the curses and penalties that the law denounces against those who do not continue in obedience thereto.

Again, the harmony of the law and gospel appears in this, that the law paves the way to the entertainment of gospel grace; for it is "a schoolmaster to lead us unto Christ, that we may be justified by faith." The law is a lance in the hand of the chirurgeon to open the ulcer of sin and corruption within us; the gospel, as a medicinal balsam, drains and gradually heals it, when applied in a way of believing: the law is a plough to till up the fallow ground of the heart of man; the gospel is the good seed cast into the furrows, which, being impregnated by the dew of heaven, makes it spring up to everlasting life: the law is as a hammer to break the rock in pieces; the gospel dissolves it with the warm fire of the love of God shed abroad in the heart by the Holy Ghost. Thus the law is subservient to the great design of the gospel.

Again, what the law teaches preceptively, the gospel teaches effectively; the law enjoins the duty, the gospel furnishes with grace to obey it; there is no duty the law requires, but there is suitable furniture in the gospel promise to discharge it. Doth the law require us to know the Lord, which is the first precept in the moral law? Well, here is suitable grace provided in the gospel. "I will give them an heart to know me, that I am the Lord," Doth the law require us to "trust in him at all times?" Well, the gospel promise is suited unto this, "They shall trust in the name of the Lord," Zeph. 3:12. Doth it require of us to "love the Lord our God with all the heart, soul, strength, and mind?" Here is gospel grace to effect it, "I will circumcise their hearts to love the Lord their God." Doth it crave obedience, saying, "Walk before me, and be thou perfect?" Well, the grace of the gospel says, "I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Doth the law enjoin us to "sanctify the Lord in our hearts, and make him our fear and our dread?" The grace of the promise exactly suits that, "I will put my fear in their hearts, and they shall not depart from me." Doth the law require us to "call on the name of the Lord, to worship and serve him?" The gospel promises, that "the spirit of grace and supplication shall be poured out, to help our infirmities, and to teach us to pray, and praise," and perform other acts of worship. Does the law enjoin us to repent, and turn from the evil of our ways? The gospel promises the heart of flesh in place of the heart of stone; and tells us that "God sent his Son to bless us, in turning away every one of us from our iniquities." Thus you see that what the law teaches preceptively, the gospel teaches effectively.

Again, I might tell you, that the harmony between the law and the gospel appears in this, that the law discovers the sinner's duty, and the gospel discovers the object of duty; the law enjoins faith, the gospel lifts up Christ the object of faith: "As Moses lifted up the serpent in the wilderness, even so is the Son of man lifted up," viz. upon the gospel pole; "that whosoever believeth in him, should not perish, but have eternal life." The law enjoins the sinner to love God with all the heart; but it is the gospel only that presents God in such a view as to become an object of love to a guilty sinner, namely, as he is a reconciled God and Father in Christ; for viewing God absolutely, as he is presented in the glass of the holy law, he is an object of terror instead of love. The law enjoins us to turn from sin, under the pain of eternal wrath and vengeance; the gospel shows the sinner a refuge unto which he is to turn, "Turn ye to your stronghold, ye prisoners of hope." The law enjoins mourning for sin, "Rent your hearts and not your garments;" the gospel presents a crucified Christ, wounded for our transgressions, bruised for our iniquities, whom, when the sinner views by faith, he "mourns, as one doth for an only son, and is in bitterness, as one is in bitterness for a first-born." The law requires us to worship the Lord our God; the gospel discovers both the object and the way of worship; I say, the gospel discovers the object of worship, namely, a God in Christ, and the way to the holiest opened by the blood of Jesus.

To conclude, the law by terror sweeps away the refuge of lies; the gospel discovers a new foundation of hope and help, saying, "Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation: and he that believeth on him, shall not be confounded." The law saps the foundation of sand, and overturns the tower that the sinner was building, in order to reach heaven by it; the gospel discovers the rock of ages, upon which the sinner may build his house, against which the gates of hell shall never prevail. The law, when viewed spiritually, drives the sinner out of himself, by discovering his emptiness, poverty, and misery; the gospel draws and invites him out of himself, by discovering the all-fulness of a Redeemer to supply his wants, though never so great. The law lets the man see that he has no money nor price; the gospel shows, that though he has no money nor price, yet he may come and buy gold tried in the fire, white raiment, and eye-salve. The law lets the sinner see that he is shut up in a pit wherein there is no water; the gospel shows how the sinner, by the blood of God's covenant, may come forth out of the pit, and opens a fountain of living water, where he may draw and drink with joy. The law leads us to Christ for righteousness; the gospel sends us to the law as a rule of obedience, as a light to our feet, and a lamp to our paths. Thus the whole life and work of a Christian is a continual traffic from the law to the gospel, and from the gospel back again to the law as a rule. So much, then, shall serve for clearing the harmony and agreement betwixt the law and the gospel.

VI. The sixth and last thing proposed, was the application of the whole. And the first use shall be by way of caution, to prevent the abuse of this doctrine.

Although, as ye have heard, there be such a law of grace issued out of Zion for the salvation of lost sinners, yet let none from this conclude, or infer, that the law of commandments coming out of Sinai is to be laid aside as a thing useless under the dispensation of the gospel. There are two extremes corrupt nature is ready to carry people into who hear the word preached; they are ready either to turn into the Antichristian or Antinomian camp. I say, some are ready to turn into the Antichristian camp, by setting up the law, and the works thereof, in the room of Christ and his everlasting righteousness; and this is the extreme that all legalists run into, whose hearts are not sufficiently loosed from the law as a covenant. But then there are others, who, having some notional knowledge of the doctrine of grace, of the law coming out of Zion, in their heads, and being strangers to any heart-acquaintance therewith, begin to imagine, that the moral law or the law of commandments, is an useless thing under the gospel, and that it is a matter of indifferency whether they obey it or not; and thus turn the grace of our God into lasciviousness. I may have occasion afterward to guard you against the first of these extremes; at present I would offer something to keep you from the Antinomian extreme of casting away the law coming out of Sinai, as a thing useless and unprofitable under the gospel. And this I shall endeavour to do, by telling you of several excellent uses that the law serves for, even under the gospel. I shall not enlarge upon them, some of them having been just now touched upon, in clearing the differences and harmony between the law and the gospel. Know, then, that divines tell us of two main ends for which the law was promulgated from Mount Sinai, the one was political, the other theological.

1. There was a political use of it, which the apostle seems to point at, 1 Tim. 1:8, 9, "We know that the law is good, if a man use it lawfully; knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers, and murderers of mothers, for manslayers," &c.; that is, it was made for them, if not for their rule that it should be their punishment.

2. The second use of it is theological or divine. This theological or divine use and end of the law is twofold. 1st, In those who are not yet justified. 2dly, In those that are justified.

1st, I say, in those who are to be justified, but are not yet in a state of justification. And the use of it with respect to them is to discover sin, or humble them for it, that so they through the law may die to the law as a covenant, and so betake themselves to Christ, who is "the end of the law for righteousness to every one that believeth."

2dly, In those that are justified, the holy law serves, (1.) As a rule of obedience, to direct to what is duty. (2.) As a glass to discover the holiness of God, and the imperfection of our obedience, that so we may see a constant use for Christ, both for righteousness and sanctification. (3.) It serves as a bridle to restrain and hem in remaining corruption; as a rod to chastise and correct for sin, 2 Tim. 3:16. The Lord makes use of it as a whip to lash his own children with inward terrors, when he sees it needful for them; hence we find them sometimes complaining that the arrows of the Almighty are within them, viz., the arrows of legal terrors, drinking up their spirits, and setting themselves in array against them. This is something of the "spirit of bondage unto fear," which yet believers do not receive in a way of vindictive anger, as the wicked do; but in a way of fatherly correction. This much, then, by way of caution, to prevent Antinomianism, either in principle or practice. Beware then of casting away the law coming out of Sinai as an useless thing; if you do it, it is an evidence that you never yet truly received the grace of the gospel. It is among the acts or laws of grace coming out of Zion, that "God will write his law upon the hearts of his people, and put it into their inward parts;" so as they are made to "delight in the law of the Lord after the inward man." It is, and will be the study of the true Israel of God, to walk according to this rule; and David's prayer will be often in their hearts and mouths, Ps. 119:80, "Let my heart be found in thy statutes, that I be not ashamed;" and ver 5, "O that my ways were directed to keep thy statutes!" And if there be any here, who, under pretence of gospel grace, do discard the law of commandments, I shall, only refer them to that awful word of God, Ps. 50:16, 17, "Unto the wicked, God saith, what hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? seeing thou hatest instruction, and castest my words behind thy back." Do not then pretend to be saved by God's covenant, while you disregard his commandments.

Use second of this doctrine may be of information, only in two or three things. Is it so that the gospel or law of grace is issued out of Zion, for the benefit of sinners lost and condemned by the law of works? then,

1. See hence how agreeable it is unto the revealed will of God, that a sinner believe in Christ. Why, in believing we both answer the authority of God enjoining faith in the law of commandments, and God's great design in the gospel or law of grace, which is to bring Christ and his grace near to sinners, that they may receive him by faith, John 20:31, "These things are Written, that ye might believe that Jesus is the Christ the Son of God, and that believing ye might have life through his name."

2. See the horrid evil of the sin of unbelief, which tramples both law and gospel under foot. It contemns the authority of God interposed in the law of commandments; for "this is his command that ye believe on the name of his Son Jesus Christ." And it despises the riches of his grace manifested in the gospel or law of grace, it calls God a liar, and in effect says, not a word or promise that ever he uttered is to be trusted. Remember the awful words, in Heb. 10:28, 29.

3. From this doctrine see what a fair lay sinners living under the gospel dispensation have for the eternal salvation of their souls; why, they have the law coming out of Zion, acts of grace and mercy issued out and proclaimed to them, and they fully warranted and authorized to take the benefit thereof. If a company of condemned rebels had the king's indemnity or act of grace proclaimed to them, and the act put in their hand, who would be to blame if they did not take the benefit of it? surely none but themselves. The case is the very same with sinners, condemned by the law, by conscience, and heaven and earth; they have the gospel or law of grace published to them with this view, "That they may not perish, but have everlasting life; for unto you is the word of this salvation sent, the promise is even to them that are afar off." O, Sirs, "how shall ye escape if ye neglect so great a salvation," and a salvation brought so near to you in the "word of faith which we preach?" Rom. 10:8.

4. See hence what a happy and auspicious government and administration believers are under; they are not under the rigorous administration of the law or covenant of works, requiring either perfect or sincere obedience as the condition of life, but under the mild government of grace, where the law coming out of Zion prevails, Heb. 12:18, compared with ver. 22–24, "Ye are not come unto the mount that might be touched, and that burned with fire; nor unto blackness, and darkness, and tempest: But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made pefect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." Every son of Adam lives within the confines of one of these mountains; I mean, of Mount Sinai, or Mount Zion. The sinner that is out of Christ, let him be what he will, a sober moralist, a painted hypocrite, or loose and profane, he lives within the confines of Mount Sinai, and remains a debtor to do the whole law, under pain of eternal death: but that moment a sinner believes in Christ, by virtue of the covenant of grace, or the law issued forth from Zion, he is joined to that heavenly corporation of the church militant and triumphant, consisting of angels, and the spirits of just men made perfect, and imperfect on earth, whereof Christ is the glorious head (called Mount Zion and the heavenly Jerusalem), where he is for ever delivered from the commanding and condemning power of the law as a covenant, so that he is no more to look either to be justified or condemned thereby. By the law coming out of Zion, he is exempted from the command of the law as a covenant, so that it cannot exact obedience of him, as the condition of life, this being done by the Surety; he is exempted also from the curse of the law as a covenant, so that it cannot threaten him with the penalty of eternal death, Christ his Surety having endured that in his room and stead, so that there is no condemnation to him, being in Christ Jesus; not only so, but by virtue of his union with Christ, the heir of all things, he is entered among "the general assembly of the first-born," who are all "heirs of God, and joint-heirs with Jesus Christ." Thus, I say, the believer lies under a happy and auspicious administration, on which account we may apply the words of Moses, Deut. 33:29, "Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency!" or this of Balaam, Num. 23:9, "The people shall dwell alone, and shall not be reckoned among the nations."

5. From this doctrine see whence it is that believers, when under the influence of the spirit of faith, have such boldness and assurance in coming to a throne of grace; why the man has law, even the law coming out of Zion, on his side, and this gives him courage and boldness in asking grace and mercy to help him in time of need. You know a man who has business in any court, if he has law on his side, holds up his head, and looks with an air of courage, and speaks with boldness to the judge. This is the case with the believer, he has the law coming out of Zion, the acts of grace, acts of peace, I mean all the promises of the well-ordered covenant on his side; he pleads upon these, fastens upon the veracity of a God of grace, and requires him to do as he has said, to see to the execution of his own will of grace, enacted at a throne of grace, and registrated in the court-book of the grace of God; this, I say, is the ground of his confidence. Heb. 10:22, "Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water;" upon which it follows, ver. 23, "For faithful is he that hath promised."

Use third of this doctrine may be of Confutation to Papists, Arminians, Pelagians, Baxterians, and others, who make the gospel a new preceptive or commanding law, requiring faith, repentance, sincere obedience, and the like, which they say were never required in the moral law from Sinai, whereby they destroy one of the main differences between the law and the gospel; for, as I said already, the law is a system of precepts, the gospel a system of promises, or acts of grace strictly considered; and to bring in new commands into the gospel, which were never contained in the moral law, has been, and is, a doctrine of a most pernicious tendency, in regard it derogates from the perfection of the moral law, as if under the gospel there were sins which it doth not forbid, and duties which it doth not require. They who assert that faith and repentance are not enjoined, and that unbelief and impenitency are not forbidden, even in the first commandment of the moral law, contradict our received standards of doctrine, particularly the Larger Catechism explaining the first command; they must needs assert another righteousness than the righteousness of Christ to fulfil the new gospel law, seeing Christ was not made under it, but under the moral law, as a covenant, to redeem us who are under it. When we sinned in Adam we did not break the new gospel law, but the old moral law of the ten commandments; and if Adam never broke that new gospel law they speak of, his posterity cannot be blamed if they want power to repent and believe; and if faith and repentance be enjoined by a new law, it is equitable that a new fund of strength be given, in order to our obeying it: and thus the Pelagian universal grace bestowed on every man that hears the gospel is introduced. Many other things might be said on this head, but I do not insist.

Use fourth may be of Trial. Whether are you under the law of Sinai, or of Zion? Whether are you under the law covenant or gospel covenant? Are you yet staying at Mount Sinai, with the bondwoman and her seed? or are you come to Mount Zion, the place of freedom and liberty, with the children of the promise? For clearing of this matter I offer the following things by way of trial:

1. If the law never slew you, you are yet under it, and married to it as a husband: Gal. 2:19, "I through the law, am dead to the law." Rom. 7:9, "I was alive, without the law once; but when the commandment came, sin revived, and I died." Every man naturally sits mounted upon the throne of his own imaginary righteousness; he imagines himself to be alive, and that he is capable to do well enough by his own endeavours after life; but when the law of God comes in its spirituality, it shakes the foundation of his refuge of lies, just as the earthquake shook the foundation of the prison at the jailor's conversion, making the poor man to cry out, "O what shall I do to be saved?" Try yourselves then by this. Has God brought you to the foot of Sinai, making the thunders of his law to awaken you out of your security? Has he given you such a view of the law in its extent and spirituality, that you became quite dead to all conceit of righteousness by any doing or obedience of your own, saying, "All my righteousness is as filthy rags?" If you were never yet brought to this pass, I fear you are yet strangers to the law of grace issuing out of Zion, and that you are yet under the law of works as a covenant.

2. You who do not know what it is to watch, and pray, and wrestle against the legal bias of your hearts, it is a sign that you are yet cleaving to Mount Sinai law. As every man by nature is seeking righteousness by the law of works: so believers themselves, while they have anything of the old Adam in them, will find a strong bias in their hearts to return to that husband; he finds it a matter of the utmost difficulty to keep his treacherous legal heart from resting on his duties, frames, graces, attainments, as a ground of acceptance before God; and a sense of this makes him mourn before the Lord as much, if not more, than for his other failings and infirmities. And therefore you who know nothing of this natural bent of your hearts towards the law as a covenant; and you who do not know what it is to watch, and pray, and wrestle against this bias of your hearts; it says, that you are yet within the confines of Mount Sinai, not as yet come to Mount Zion.

3. When you are under any distress, or trouble of conscience, what quarter do ye run to for comfort and relief? What is it that affords you ease? The man that is married to the law, he runs to his husband for relief, I mean, he plies the oar of his own obedience, he heals his wound with a plaster of vows, tears, penances, and endeavours after amendment. But, Sirs, you that heal the wounds of conscience with such a plaster, you are yet at Mount Sinai, which gendereth to bondage. The true believer, who is "come to Mount Zion," when an arrow from Mount Sinai smites and wounds him, he does not run to Sinai, but "to Mount Zion, to the blood of sprinkling, that speaketh better things than the blood of Abel." No balm but that of Gilead will heal his wound; he cannot find ease, but only under the wings of the Sun of Righteousness.

4. Ye who can be troubled for gross sins and outbreakings, but were never affected with, or afflicted for the guilt of Adam's sin, the corruption of your nature, the heinous nature of the sin of unbelief, I suspect you never saw the law in its spirituality; and consequently are not dead to it as a covenant. There are two things that are more heavy to a believer, who is "come to Mount Zion," than any other thing whatsoever, viz., original sin and the sin of unbelief; these, O these, are the things that make him many times go with a bowed down back, crying, "Wretched man that I am, who shall deliver me from this body of sin and death!"

5. What is it that sets you a-work in the mortification of sin? for the legalist may set himself to mortify sin as well as the true believer; but here lies the odds, they are acted from different principles. The legalist mortifies sin, and opposes it merely out of self-love, that he may be kept out of hell, or procure a title to heaven: but the true believer is principally acted from a principle of love to Christ, he looks on him whom he has pierced, and this fires him with resentment, so that he studies to avenge Christ's quarrel by piercing the heart of his most beloved lusts and idols; the man has a love to Christ, a desire to glorify God, and to maintain fellowship and communion with him; these are the principal things that constrain him to duty, and restrain him from sin. And therefore turn inward, and see whether self-love or love to Christ have the principal influence in your obedience. I do not deny but a desire after the enjoyment of God in glory, and the eternal happiness of the soul, may and actually do influence the soul to obedience in a secondary way; but beyond doubt the love of Christ and the glory of God is the ultimate and principal spring of obedience.

6. If you do not see so much weakness and corruption, so much deadness and distraction, attending your best duties, as to convince you of the absolute need of the blood of Jesus, and of his merit and mediation, to render both you and them acceptable to God, it is an evidence that you are not yet come off from Mount Sinai law as a covenant. The poor believer, when he has won to the greatest enlargement in duty, and to the best frame that he can desire, yet he will be ready to cry out, "If thou, Lord, shouldst mark iniquities, O Lord, who shall stand?" He sees himself to be an "unprofitable servant," and that "his goodness extends not to the Lord."

7. If you be more concerned to bulk well in the externals of religion, than in an acquaintance with the inward power of it, it is an evidence that you are yet upon a law bottom, like these who cry, "Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? Wherefore have we fasted, and prayed, and thou takest no knowledge?" But the believer, who is come to Mount Zion, although he will not neglect the external duties of religion, yet his particular concern is to grow in internal holiness, and conformity of heart and life to the Son of God, "to have the same mind in him, which was also in Christ Jesus;" he longs to know more of the power of his resurrection, of the virtue of his sin-killing blood, and the efficacy of his Spirit, lifting him up after "things that are above, where Christ is at the right hand of God; and if he can win at this, he is the less careful about the flourishes of a profession, which is all that the hypocrite and legalist aims at, although in the mean time he will "flourish like the palm tree, and grow like the cedars in Lebanon."

8. You who have your hearts filled with enmity and prejudice against the children of grace, the heirs of the promise, and cannot endure strict and holy walking with God, but are ready to envy those who you think outshine you, and have your hearts filled with inward rancour and prejudice against them, or perhaps mock and persecute them, either with heart, tongue, or hand, it is an evidence that you are yet in the confines of Sinai, among the children of the bond woman, Gal. 4:29, "But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now." A persecuting spirit, or a spirit of rancour and envy against those whom we think more holy than ourselves, and whom we fancy darken us, is a plain evidence of a legal spirit. They that are of a true gospel spirit, are ready to love the society of saints, whom they think excel themselves; and the more holy they are, the better they love them; the more of the image of God is on them, or in them, the more desirable will they be unto them.

9. If you be come off from Mount Sinai to Mount Zion, from the law to the gospel covenant, then those things which once in a day you accounted gain, will be but loss in your reckoning. So soon as Paul was brought off from the law, to be a partaker of gospel grace, "what things were gain to him, those he counted loss for Christ," Philip. 3:7. What these things are the legalist accounts gain, which the believer reckons loss for Christ, you have an account of, Philip 3:4–6, which you may read and consider at your leisure. So much for trial. I should now go on to other uses, but I proceed no further at present.

ISA. 2:3.—The law shall go out of Zion.

ROM. 3:27.—Where is boasting then? it is excluded By what law? of works? Nay; but by the law of faith.

THE THIRD SERMON ON THIS SUBJECT

SOME of you may remember that I have discoursed several times from the first of these texts, and made some considerable progress in prosecuting the following doctrine from it: That the gospel is a law of sovereign grace issued forth from Zion for the behoof of lost sinners, lying under sentence of death, by virtue of a violated and broken law of works.

Here I endeavoured,

I. To offer some remarks upon the gospel as it is here called a "law coming out of Zion."

II. Showed why it is called a law.

III. I attempted to publish some of these laws of sovereign grace from this high place of the city of God.

IV. I endeavoured to speak of the excellency of the law of grace coming out of Zion.

V. To inquire into the differences and agreement betwixt the law coming out of Zion, and the law coming out of Sinai: ignorance of the differences betwixt these two, and of the connection and subordination of the one to the other, makes confused work both in our preaching who are ministers, and in your practising who are the people.

VI. I endeavoured to make some application, by way of inference; confutation, and trial.

I have now subjoined another text, which I hope may contribute to illustrate further what I have been insisting upon from the former, to wit, Rom. 3:27, "Where is boasting?" &c. Where we may notice, (1.) The nature of that law which comes out of Zion; it is called "the law of faith." All our interpreters are agreed that it is the gospel which is here called "the law of faith" by the apostle; for it is opposed unto the law that enjoins works of obedience in the text. The gospel is the great instrument of faith, it reveals the object of faith, it is the proper boundary of faith, as the moral law is the boundary of manners or practice. (2.) We have the design or tendency of the gospel, or law of faith; it excludes boasting. Man was at first ruined by the sin of pride; Ye shall be as gods, was the grand bait that took with our first parents. Now, Infinite Wisdom has laid the plan of our salvation in direct opposition to that evil of pride, he will have man saved in a way of self-abasement; and the gospel, or law of faith, is the great engine Infinite Wisdom makes use of for battering down these lofty imaginations of self-righteousness, that exalt themselves against the knowledge of Christ; the gospel excludes boasting, "that no flesh may glory in his presence, but he that glorieth may glory in the Lord." (3.) We have the opposition stated between the law of works and the law of faith; the law of works admits of boasting, but the law of faith excludes it. Whatever law it be, whether moral, ceremonial, or judicial, that requires works of righteousness to be done by us, in order to found our title unto life, or acceptance before God, it is opposed unto the law of faith; because the law of faith shuts out all manner of works in the business of a sinner's justification, and will not admit of any, even of the least ground of boasting in the creature; whereas, "if any man be justified or saved by works, he hath whereof to glory."

Thus having grafted this text upon the former, I shall cast the doctrine into another mould, and you may take it as follows:

DOCT. "The gospel, which is the law of faith issued out from Mount Zion, is calculated, by Infinite Wisdom for debasing self, and advancing the sovereignty and freedom of the grace of God in the salvation of sinners. 'Where is boasting?' It is excluded by the law of faith."

Having spoken much already concerning the law coming forth from Zion, all I shall do at present shall only be to confirm and apply this great truth.

I. For confirmation, there are two things I shall take a view of. 1. Of the doctrine of faith. 2. Of the grace of faith. And from thence it will appear that Infinite Wisdom hath so adjusted matters, as to cast down everything that stands in the way of the exaltation of sovereign grace in the salvation of the sinner.

Only, before I proceed, allow me to premise, that although the law as a covenant, or abstractly considered, admits of boasting, upon a supposition that we could fulfil it; yet as it stands in our Bible, in a subserviency unto the great ends of the gospel, even considered as a covenant, it is a schoolmaster to lead us out of ourselves into Christ, who is "the end of the law for righteousness to every one that believeth."

Since the fall of Adam, the law was never given to man that he should stay in the law, or in the works thereof, as the ground of his acceptance or salvation. Perhaps you may think this strange, yet it is a certain truth if the Scriptures be the word of God, the law is weak for the justification and salvation of a sinner, yea, "it is added because of transgressions, to discover sin, that sinners may flee to another quarter for relief than the law, even to Christ in whom it has its end and accomplishment. So that, I say, even the law as it stands in a subserviency unto a gospel dispensation, is designed of God for stopping the mouth of sinners, "that no flesh should glory in his presence." But that which I have principally in view at present is, first, to let you see that the gospel, or the law of faith, excludes boasting in the creature, or that it is calculated for debasing self, and exalting the freedom of grace in the salvation of sinners. This will appear,

1. From gospel declarations or testimonies, Eph. 2:8, "By grace are ye saved through faith; and that not of yourselves: it is the gift of God:" ver. 9, "Not of works, lest any man should boast," &c. Where you see that self is stripped of everything that might afford matter of boasting, and the whole glory of our salvation ascribed unto grace, and to grace only. What is the first gospel-lesson that Christ the great gospel prophet teaches his scholars? It is just this, "If any man will be my disciple, let him deny himself;" that is, he must renounce his own wisdom, his own righteousness, holiness, and everything on which he laid the stress of his salvation or the ground of his hope, and be content to lie down at the foot of sovereign grace, as "wretched, miserable, poor, blind, and naked," to receive all in a way of free grace. This lesson the apostle Paul learned well, Philip. 3:7, 8, "What things were gain to me, those I counted loss for Christ. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord," &c. We find him everywhere renouncing self, and giving the glory of all unto free grace; whatever he was, he owed it not to himself, but unto grace, "By grace I am what I am;" whatever he did, he gives the glory of it to grace, "Not I, but the grace of God in me."

2. This is evident from gospel interrogations or questions, which are of such a nature as to stop the mouth of all flesh from boasting. You have two or three of them in the very words of my text, "Where is boasting? It is excluded. By what law? of works? Nay, but by the law of faith." You have the like train of silencing questions, 1 Cor. 4:7, "Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it?" It is a vain spirit that glories in borrowed robes.

3. This is evident from the gospel way of reckoning. It is a strange way the apostle directs us to, Rom. 6:11, "Reckon ye yourselves to be dead indeed unto sin; but alive unto God through Jesus Christ." A believer must never reckon upon what he is, has or has done; but he must reckon upon what he is, hath, or has done in his glorious Head and Surety: when he looks to himself, he reckons that he is a dead man, dead in law, condemned already, under sentence of death, and spiritually dead under the power of sin; but, on the other hand, he must reckon himself "alive unto God, through Jesus Christ." Thus the apostle reckons, and teaches us to reckon also, Col. 3:3, "Ye are dead, but your life is hid with Christ in God;" so Gal. 2:20, "I am crucified with Christ: nevertheless I live; yet not I, but Christ that liveth in me." As if he had said, I live; what is this I am saying? I have mistaken my reckoning, I am reckoning wrong when I say that I live; for it is "not I that lives, but Christ that liveth in me." So let us see how they reckon upon the head of righteousness. Paul was "touching the law blameless," before his conversion; and after his conversion, "he knew nothing by himself," or he knew nothing wherein his conscience condemned him; but does he look on this as the ground of his acceptance before God? No, "I know nothing by myself, yet am I not hereby justified:" he reckons all his righteousness before and after his conversion, but σχυζαλα dog's meat, the vilest of things, "that he might be found in Christ, not having his own righteousness, which is of the law, but that which is through the faith of Christ," &c. See the gospel reckoning on the score of righteousness, Is. 45:24, "Surely, shall one say, In the Lord (not in myself) have I righteousness." Again, how do they reckon upon the point of strength? O, says Paul, "I am not sufficient of myself to think anything as of myself: but my sufficiency is of the Lord;" but though I be not sufficient for anything in and of myself, yet "I can do all things through Christ strengthening me. Surely, in the Lord, shall one say, have I righteousness and strength." Christ is the fountain of their strength, and they reckon themselves strong, not in their own, but "in the power of his might." Thus you see that the whole tendency of the gospel way of reckoning is always to carry the creature out of itself, that it may not glory in itself, but in the Lord, and in his free grace.

4. Let us take a view of gospel doctrines, and we shall find that they are all levelled for this glorious end of sinking self, and exalting the freedom of the grace of God through Christ in the salvation of sinners; there we are taught that man hath ruined himself, but his recovery is only by grace, Hos. 13:9, "O Israel, thou hast destroyed thyself, but in me is thine help." "Where is boasting then? It is excluded by the law of faith." In the gospel, we have the doctrine of regeneration or effectual calling. Well, what interest has the man in his own regeneration? Even as little as the infant has in its formation in its mother's belly, John 1:13, "We are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." Grace, and not self, must have the glory of that. Again, there is the doctrine of justification; how admirably is that laid for abasing self, and all our works of righteousness, that grace may have the glory! "We are justified freely by his grace, through the redemption that is in Jesus Christ." Then there is the doctrine of our adoption and sonship: do we put ourselves among the children? No, it is grace that does it; it is he that gives us power, right, or privilege to become the sons of God. "Behold, what manner of love is this, that the Father hath bestowed upon us, that we should be called the sons of God." Then for the doctrine of sanctification: do we wash and cleanse ourselves? No, it is grace that does it, it is "the beauty of the Lord our God; we are beautiful through the comeliness he puts upon us." And for the doctrine of perseverance, or standing in a state of grace: do we keep ourselves in that state? No, not we; but it is "he that keeps us by his power through faith unto salvation." In a word, the whole of the gospel doctrine is aye levelled for this end to beat down self, "that he who glorieth, may glory in the Lord."

5. Let us consider the tendency of gospel parables. Christ was a parabolical preacher; he commonly taught by similitudes, many of which, if not all, if duly considered, are always to lead sinners out of themselves. To instance only two or three. We read, Luke 15, of the parable of the prodigal son: what is the scope of it but to let sinners see they are a set of poor bankrupts, that have squandered away all the stock they received in the first Adam, that so they may have recourse to the mercy and grace of God in Christ? We read of the parable of the Pharisee and publican, how the one boasted of his good deeds, and the other stood afar off trembling under a sense of sin, looking to the mercy of God in Christ, and "he went home to his house justified rather than the other." Again, we have the parable of the wise and foolish virgins; what is the design in that but that sinners may not rest themselves satisfied with anything of their own, be it a profession or any seeming grace in themselves, but that they may go to the market of grace to buy that oil, which is in the dwellings of the wise, which alone will make them acceptable at the coming of the great Bridegroom? Again, to add one more, we have the parable of the wise merchant; the scope of which is, to lead sinners out of themselves, for they must sell all, that they may buy the pearl, i.e., they must renounce themselves, and all their good qualifications, and betake themselves to the free grace of God in Christ.

6. I might clear this by the tenor of the gospel covenant and promises, the new covenant by which we are saved. What sort of a covenant is it? It is a covenant of grace, i.e., a covenant calculated for abasing self, and exalting the freedom of the grace of God in the sinner's salvation. The covenant itself is not a covenant of our making, but of God's making. Indeed, we read of covenants made by men in Scripture, Ps. 50:5, "Those that have made a covenant with me by sacrifice." Israel entered into covenant with the Lord. But these covenants that are made by us, are only engagements unto duty in the strength of that grace that is promised in the covenant of grace, which is not of our making, but of God's making: "I will make with you an everlasting covenant: I have made a covenant with my chosen: I will make an everlasting covenant with you, even the sure mercies of David," and the like. Again, self is ready to creep in, and to make terms and conditions, and qualifications of our own, to interest us in this covenant, and the blessings thereof: but this covenant is so framed by Infinite Wisdom, as to exclude all these, that no man may boast; for the promises of it are so framed, as everything is freely bestowed without regard either to any good or ill in the creature; it runs in the form of a testamentary deed or gift, than which nothing can be conceived more free; "I will be their God; I will be merciful to their unrighteousness! I will see their ways, and heal them;" i.e., I will do this and that of my own sovereign grace without regarding the creature's qualifications. This will further appear,

7. If we consider the tenor of gospel calls and invitations to receive Christ, and to take hold of God's covenant of grace. Is the invitation or call to them that are so and so qualified? Is it to the righteous or holy? No, "I came not to call the righteous, but sinners to repentance." Is it to them that have money or price to recommend them? No, Is. 55:1, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money and without price." Is it to them that have their stock to the fore? No, it is to those that are dyvours and bankrupts: "Thou art wretched, miserable, poor, and naked; therefore I counsel thee to buy of me gold tried in the fire:" it is to the blind, the maim, the halt, the wretched; and, in a word, it is to every creature under heaven, if they be on this side of hell. Thus you see that the law of faith or gospel is calculated for debasing self, and for exalting the freedom of the grace of God in the salvation of sinners through Christ.

Secondly, As the gospel or law of faith, so the grace of faith is calculated for taking the sinner off his own bottom, and exalting the freedom of the grace of God in our salvation. Now, the aptitude of the grace of faith for preventing boasting in the creature, and exalting the freedom of grace, will appear by the following particulars:

1. Faith is a mere receiving or taking grace; so we find it expressed in John 1:12; Col. 2:6; Rev. 22:17. This constitutes the very soul and essence of faith, to take or receive all, but give nothing. All other graces of the Spirit give something unto God. Love gives him a warm and glowing heart, repentance a melting and bleeding heart, obedience a working hand, patience a broad back for bearing burdens, fear a trembling heart: but as for faith, it is of such a beggarly nature, that it does not come to give, but to get, or take all from the Lord; hence it is called "an opening of the mouth to be filled." The whole of our salvation, as it lieth in a covenant of grace, from first to last, is a mere gift of sovereign grace: "I will give grace and glory, and my Son for a covenant to the people," and in him the new heart and new spirit, peace and pardon, and all "the sure mercies of David." Now, what grace could be so fit for the purpose of God in the salvation of sinners by this covenant as faith, which is a mere recipient? You know a liberal giver wants only a receiver. Now, such a thing is faith, it just receives or takes in what God gives in his bounty to man in the covenant of grace. I think it is remarkable what is said of Lydia, when she believed at the hearing of Paul's sermon, Acts 16:14, "God opened her heart to attend unto the things which were spoken of Paul;" in the original it is, "God opened her heart to take them to her," viz. the things which Paul spake, God opened her heart to take them in, or to receive them, Acts 26:18, "That they may receive remission of sins, and inheritance among them which are sanctified by faith that is in me." Now, if faith be nothing else but a receiving, "Where is boasting? It is excluded by the grace of faith," as well as the gospel, which is in the law of faith."

2. As faith is a mere receiver, so it will receive nothing but what comes out of the hand of free grace. If you offer anything to faith in a way of debt, or as a reward due to itself, it will shake its hands from holding any such bribe, and cry, "Away with anything that savours of debt, it is none of mine." Faith will trade at no market but that of grace, where no money passeth, and where no price or bartering is in fashion; hence it is said to "buy without money, and without price," Is. 55:1. Hence it is that faith and works are opposed to one another in Scripture, particularly Rom. 4:5, "To him that worketh not, but believeth on him that justifieth the ungodly," &c. Works claim privileges in a way of debt, but faith on the score of grace, and refuses to have them another way; yea, so averse is faith from the merit of works, that it refuses to be reckoned among the category of acts of obedience in the matter of justification, so that it excludes its own act; for it is not by the act, but the object of faith that we are justified: "Where is boasting then?" Surely it is excluded by the law and grace of faith.

3. This will further appear, If we consider, that faith will receive nothing but as it lies in a word of grace, a promise, a covenant, or offer of grace. This is the very genius of faith, that it intermeddles with the blessings and privileges which it receives only on the warrant of God's word of grace, wherein he has gifted or granted them unto us, as it is well worded in our Confession; faith receives and applies Christ and his salvation, by virtue of a covenant of grace. And herein lies one main difference between presumption and saving faith, that presumptuous faith gripes at the gift of grace, but not by virtue of a covenant of grace; it will take nothing without the command of God as its warrant, or his promise as its encouragement; and having these two in its eye, it is sure it cannot be guilty of vicious intromission. Let faith once fix on the promise of God, and let it see God commanding it to receive the promise, and thing promised, then it will triumph and say, "God hath spoken in his holiness, I will rejoice; Gilead is mine," God is mine, Christ is mine, the Spirit is mine, peace is mine, pardon and glory are mine, because "God hath spoken in his holiness; and this is all my salvation." Thus, I say, faith it goes upon the ground of the promise; it knows no other law but the law of faith; and, therefore, it must needs exclude boasting, and be calculated only for advancing the freedom of grace.

4. This will yet further appear, if we consider that faith has no will of its own, but only the will of sovereign grace. As it is said of the marigold, that it opens and shuts with the sun, and turns itself round with it, holding an exact correspondence therewith; so does the grace of faith hold an exact correspondence with God's will of grace in the word or covenant of grace. As the human nature of Christ united unto the divine, did not act as a distinct person, and had not a will of its own separate from the divine, but was wholly resolved into the will of the divine nature; so faith has no will but God's will of grace; God's will of grace is the will of faith, and faith is the echo of the will of grace intimated in the word. Says grace, "I will be their God," "I am the Lord thy God;" Amen, says faith, and that is my will too. "I will heal their backslidings," says grace: even so be it, that is my will too, says faith, "I will sprinkle them and cleanse them from all their filthiness, and from all their idols:" Amen, says faith, that is my will too. "This is the will of a God of grace, even our sanctification;" O, says faith, that is just what I will too. Thus you see that it is calculated merely for advancing God's will of grace, consequently for excluding boasting.

5. Faith will address no throne but a throne of grace. Bring faith to a throne of justice, it "stands afar off, smites on the breast," and cries, "If thou, Lord, shouldst mark iniquities: O, Lord, who shall stand?" and, therefore, "God have mercy on me a sinner;" "for in thy sight no living can be justified." Faith has no work or business at a throne of justice. But bring faith within view of a throne of grace, which has justice satisfied, and judgment executed on the Son of God for its basis and foundation, and then it will gather spirits and courage, saying, Heb. 4:16, "Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." Heb. 10:19, 20, &c. "Having, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, &c., let us draw near with a true heart, in full assurance of faith." Now, seeing it does not deal with a tribunal of justice, but only with a mercy-seat, it follows that faith excludes boasting in the creature, and is levelled for the exaltation of grace only.

6. Faith will have no praise or glory to itself, but gives all the glory to grace, and to grace alone. We are told, that God will not give his glory to another; and yet we find him giving his glory to the grace of faith. Sometimes we find him giving it the glory of his omnipotence, "To him that believeth all things are possible;" and faith will speak like a little omnipotent, "I can do all things." Sometimes we find him giving it the glory of the forgiving and pardoning of sin, which is his alone prerogative; we "receive the remission of sins through faith in his blood." The cleansing of the heart is God's prerogative, and yet it is ascribed unto faith, Acts 15:9, "Purifying their hearts by faith." Now, why, think you, will God set his own crown upon the head of the grace of faith, which he will not do to men or angels, or any creature whatsoever? Why the plain reason is, because faith is such an honest, self-denied kind of thing, that it will have no glory to itself, but turns all back again upon the grace of God, saying, "Not unto us, not unto us, but unto thy name be the glory." Whatever a man does by faith, he will be far from boasting in himself, or grace received; it pays the rent of praise full tale unto the grace of God alone, without keeping back the least mite, as Ananias and Sapphira did; and as all hypocrites commonly do. It is true, will faith say, "I can do all things;" but it is "through Christ strengthening me." It is true, I have a perfect righteousness; but it is "in the Lord surely that I have righteousness; in him will I be justified, and in him will I glory." It is true, I purify the heart; but it is by the Spirit and blood of Jesus that I do it. I have forgiveness; but it is in his blood. I have a title to a reward of glory; but not as a reward of my labour, but as the travail of Christ's soul; the reward is a debt due to him and not to me. I am an heir of God; but it is by being a joint-heir with Christ. Thus then you see, that the grace of faith, as well as the doctrine or law of faith, is calculated for abasing self, and advancing the glory of the grace of God in the salvation of sinners; and therefore we may, on the whole, say with the apostle in the text, "Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith."

II. The next thing in the method was the application. And the first use shall be for information in the following particulars.

1. Then, see from this doctrine, that boasters are none of God's favourites, whatever they may think of themselves; why boasting is excluded by the gospel. Yea, so far are they from being his favourites, that if we consult the records of Scripture, we shall find that all along he has had a particular picque and quarrel with them, Is. 2:12, "The day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low." Pharaoh was a proud boaster, "I will pursue, I will overtake, I will divide the spoil: Who is the Lord that I should obey him?" But what comes of his boasting? He is made to sink like lead, and his whole army, in the mighty waters. So Sennacherib makes his boast, "By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon, and I will cut down the tall cedars thereof, and the choice fir-trees thereof; and I will enter into the height of his border, and the forest of his Carmel." So Nebuchadnezzar, "Is not this great Babylon that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty?" But how remarkably those mighty boasters were abased and brought down, the sacred story records: the army of the one overthrown by an angel of God, and the other herded among the beasts of the field. Herod is proud of his fine oration, and receives the applause of the people ("It is the voice of a god, and not of a man") without giving them any check; therefore, the angel of the Lord smites him, and he is eaten of worms. Hezekiah makes his boast of his treasures and precious things to the king of Babylon's ambassadors, sent to congratulate him on his recovery; and, therefore, the Lord tells him, that his posterity and precious things should be carried captive to Babylon. David, through the pride of his heart, will have Joab to number the people, that he might have it to boast of, that he was king over so many thousands; and, therefore, the angel of the Lord is sent, who cuts off seventy thousand of Israel in three days time, by a raging pestilence. But, say you, though God will not allow his people to boast of these external things, yet will he not allow them to boast of their graces, manifestations, and experiences? I answer, No, he will not allow them to boast of these either. David gets a sweet visit from the Lord, and he begins to boast of it, Ps. 30:6, 7, Now, says he, "My mountain stands strong; I shall never be moved:" but the Lord soon gives him a check, as appears from the words immediately following, "Thou didst hide thy face, and I was troubled." The apostle Paul was "caught up to the third heaven," and was in danger of pride, "through abundance of revelations:" but will the Lord countenance this? No, no; to hide pride and boasting from him, "a thorn in the flesh is sent, a messenger of Satan to buffet him, lest he should be lifted up above measure." So that you see God is an enemy to all boasting, he allows of no boasting but boasting like that of David, "My soul shall make her boast in God;" or like that of Paul, "Who shall separate me from the love of Christ?" &c. He allows the boasting of faith, but not of sense. And I am persuaded that this is one great reason why the Lord's people are kept so long in the wilderness under desertion, temptation, and the like, and why he hides his face from them, because he sees that if they were lifted up with manifestations they could not bear it.

2. See from this doctrine the excellency and necessity of this grace of faith; why, it is by faith we answer the design of the gospel or law of faith. What in all the world can answer the law of faith if it be not faith? The law of commandments must be answered by practice, and the law of faith by believing. Faith is such an excellent thing that it just embraces the whole revelation in the gospel, and says amen to it; it "sets to the seal, that God is true."

3. See hence the criminal nature of unbelief, which tramples both law and gospel. It tramples on the law of commandments, and the authority of the great Law-giver; for "this is his commandment, that we should believe on the name of his Son Jesus Christ," 1 John 3:23; and this his commandment he has fenced with an awful penalty, "He that believeth not is condemned already." Now, unbelief despises both the law and the penalty of it, and in effect says, with proud Pharaoh, "Who is the Lord that I should obey him?" And as for the law of faith, or the gospel, and the promises thereof, unbelief tramples on these also, and says, God is not worthy of credit, "He that believeth not God hath made him a liar." O tremble at unbelief.

4. See hence, whence it is that believers may have such boldness and assurance when they come before a throne of grace; why, the man has law, even the law of faith on his side, and this gives him courage. You know, a man that has the law on his side, holds up his head in court, and looks with an air of courage and will speak with boldness to the judge. Well, this is the case with the believer, he has the law of faith, the gospel and all the promises thereof on his side, and he binds the Lord with his own laws and acts of grace, Heb. 10:22, "Let us draw near, with a true heart, in full assurance of faith;" and then, ver. 23, it is added "For faithful is he that hath promised." God has enacted, that we shall have "access into the holiest by the blood of Jesus," that he will accept of us in the "new and living way;" and, therefore, "let us draw near with a true heart, in full assurance of faith."

5. See hence one great difference betwixt faith and presumption, betwixt a gospel and legal spirit. A legal presumptuous spirit is a boasting spirit; but a gospel spirit, a spirit of true faith, is a humble, self-emptied spirit. The presumptuous legalist comes boasting with the proud Pharisee, "God, I thank thee, that I am not as other men," &c.; but the true believer he comes with lowliness of spirit, like the poor publican, building his hope only on the mercy of God, intimated in the gospel or law of faith: he stands afar off, crying, "God have mercy upon me a sinner." The language of the one is, Let self be exalted; but the language of the other is, O let grace, grace alone be exalted, through the blood of a Redeemer, in my salvation: and that is one reason why believers are in Scripture described humble and poor, because they are emptied of all boasting in themselves, and have submitted unto the law of faith, by which boasting is excluded.

6. See hence, how it is that some, yea, most believers, steal away to heaven without any great noise, the world knowing little about them: why, they are no boasters, they do not, like the Pharisee, proclaim their goodness to the world; no, they are hidden ones, hid from the world, and hid from themselves, they see nothing but emptiness in themselves, and when they compare themselves with others, they think they are the greatest of sinners and the least of all saints. The law of faith, which they are under, excludes boasting; it is calculated for levelling the pride of the heart, and exalting the freedom of grace only.

7. See hence, that self, in all the branches of it, is diametrically opposite unto the spirit of the gospel; why, the law of faith is calculated for levelling self. It was not without reason, that Christ has told us, "If any man will be his disciple, he must deny himself." We must deny our own reason; carnal reason it cannot know, it cannot receive the things of the Spirit of God. We must deny our own will, and yield unto the will of grace revealed in the gospel or law of faith. We must deny our own righteousness and submit unto the righteousness of Christ. And, O! how hard a pull it is to bring the sinner to deny these three branches of self! Yet they must be denied, otherwise we cannot be disciples of Christ.

8. See hence what judgment we are to form of a proud spirit. Let a man's parts and endowments be never so bright, yet if he be proud of them, he wants the true spirit of the gospel; and, in so far, he is under the law of works, which admits boasting in the creature.

9. See that humility is a glorious gospel ornament, a self denied spirit: "To this man will I look, even to him that is poor, and of contrite spirit, and trembleth at my word." "Though God be high, yet hath he respect unto the lowly." The richest wines of the gospel consolation are laid up in the lowliest heart: "He giveth grace to the humble," &c.

10. See hence the difference betwixt gospel and legal preaching, and what it is that makes an able minister of the New Testament, namely, to rid marches well betwixt the law of works and the law of faith; to level at the beating down of self, and the exalting of the freedom of grace in the salvation of sinners through Christ; to be a faithful herald in proclaiming and intimating the law of faith, and the whole counsel of God anent salvation.

Use second is of Exhortation. Has God issued out a law of grace from Mount Zion, for the benefit of lost sinners sinking under the curse of the law of works? and is this law so calculated by Infinite Wisdom for debasing self, and exalting the freedom of grace in the salvation of sinners? O, then, for the Lord's sake, and for your own soul's sake, let me call all hearing me to come away from Mount Sinai to Mount Zion; come away from the law of works, which condemns the whole race of Adam in bulk, and receive the law of faith; take the benefit of these acts and edicts of grace that are emitted in the gospel from a throne of grace. Sirs, it is ordinary for kings when they enact laws at court, showing the duty, or establishing the interest and privilege of the subject, to send their heralds to intimate and proclaim them in the public places of concourse, that none may pretend ignorance; but when they have done so, they leave it to every man to take the benefit of the law or not as he has a mind. But the great KING, whose name is gracious and merciful, he not only orders us to intimate and proclaim the beneficial laws of sovereign grace, but he has given us express orders to urge and "compel you to come in," and take the benefit of his acts of grace. And, therefore that I may act according to my commission from the Lord, I must be allowed to make use of some few arguments to engage your compliance with my exhortation. O, Sirs, quit and renounce the law of works, and take the benefit of the law of faith.

Motive 1. Shall be drawn from the consideration of the evil and danger of cleaving to Mount Sinai law for righteousness. And this will appear, if you consider,

1st, That, since the fall of Adam, the Mount Sinai law never brought righteousness or life to any of his posterity; no, no, "the law is weak through the flesh," says the apostle, Rom. 8:3: it is strong to condemn the sinner; but, through the corruption of nature, and our weakness to obey, it is become weak and insufficient to give life to us. The apostle tells us, Gal. 3:21, that "if there had been a law given which could have given life, verily, righteousness should have been by the law:" where he plainly supposes, that no commanding law since the fall can possibly give life or righteousness to man; yea, so far is the law of commandments incapable to give life, that it sends the whole family of Adam to hell together: "Cursed is every one that continueth not in all things which are written in the book of the law to do them."

2dly, This law of works or commandments requires and exacts of you what is impossible as a term or condition of life, and that is a perfect or sinless obedience. No mere man since the fall is able perfectly to keep the commandments of God; and yet this law will not abate one ace; it "requires brick, but gives no straw;" it requires obedience, but gives no strength; yea, it exacts as much service and obedience of a sick man, as, though he were perfectly sound, of fallen man, as though he was in his primitive integrity. It is a common foolish notion of many ignorant people, that if they yield sincere obedience, and do as well as they can in obedience to the commandments of God, God will accept of that in room of that perfect righteousness which the law required in innocence. But beware of hazarding your souls upon such a damnable delusion; for the law of God must have not only a sincere, but perfect and sinless obedience, or nothing; if you do not continue in all things written in the book of the law to do them, the curse of the law takes place. Indeed, sincere obedience is admitted as a return of gratitude to God upon the soul's closing with, and submitting to, the perfect righteousness of Christ, but not as a ground of acceptance before God, either in part or whole; and if you but imagine in your heart, that your own imperfect obedience, though never so sincere, will be a ground of acceptance, or a title to life, either in part or whole, you "become a debtor to do the whole law," Gal. 5:3.

3dly, So long as you cleave to the law as a covenant, there is a handwriting standing against you before God uncancelled, the justice of God hath a bond over your head: "The sin of Judah is written before him as with a pen of iron, and the point of a diamond." This handwriting is never cancelled till you believe in Christ and submit unto his righteousness; no, no, you are "condemned already, and the wrath of God abideth on you." But that moment you quit the law as a covenant, and take the benefit of the gospel, or law of grace, the Surety of the better testament comes in betwixt you and all obligations the law has upon you; and then "there is no more condemnation." Who can lay anything to your charge?

4thly, While you are within the confines of Mount Sinai law, a lowering cloud, pregnant with wrath, hangs over your head, which will infallibly dissolve in a tempest of wrath, to the everlasting ruin of your souls, unless you make your escape to Mount Zion, and take the benefit of the law of grace: "Snares, fire and brimstone, and an horrible tempest, this shall be the portion of your cup." Perhaps you may be crying, Peace, Peace; but what will that avail, seeing God says otherwise: "There is no peace, saith my God, unto the wicked?"

5thly, It is no wonder though God have a controversy with you while you cleave unto the law of works; for while you do so, you are running directly cross to God in the greatest design ever he had in hand, which is the glorious work of redemption through Jesus Christ. Gal. 2:21, "If righteousness come by the law, then Christ died in vain." The opening up "a new and living way to the holiest by the blood of Jesus," is the chief of the ways of God, the very master-piece of Infinite Wisdom: but now while you cleave to the law, and seek righteousness by it, you are running counter to God's design of grace, doing what in you lies to condemn and shut up that "new and living way" which God has opened, and to frustrate the design of the incarnation and death of the eternal Son of God. Gal. 5:4, "Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace."

6thly, To cleave to Mount Sinai law, in point of righteousness, is the greatest folly and madness in the world; why, because the law of works, or the law covenant, is broken, and can serve you in no stead for salvation; yea, the breach of it was intended by Infinite Wisdom as an inlet unto the law of faith, or the gospel method of salvation by Christ, and his everlasting righteousness. I was hinting formerly, that, since the fall of man, the law was never given that man might stay in it as a ground of hope, but that by it he might be carried beyond the law to Christ, who is "the end of the law for righteousness." And now I shall adventure to say more, That when God gave the law to Adam in innocence, in the form of a covenant, he never designed that man's happiness should stand upon that footing; no, the covenant of works was only designed as a scaffold for rearing up a more glorious building of grace and mercy, which God has said "shall be built up for ever," Ps. 89:2. Now, what strange madness is it for a man to keep by the scaffold, when the fabric for which it was erected is complete and finished! O Sirs, "Wisdom hath builded her house, she hath hewn out her seven pillars;" her house is finished, provided and accommodated with everything needful for the sinner's salvation, Why then will you stay longer upon the broken scaffold of the law, as though by it you could make your way to heaven? Christ is the only bridge of communication betwixt God and man; no Mediator but he, "no coming to the Father but by him." O then do not adventure to pass the gulf upon the broken sherds and planks of your own lame righteousness by the works of the law, lest you go to the bottom. "As many as are of the works of the law, are under the curse," Gal. 3:10. O will you choose rather to risk the salvation of your souls for ever, than venture on the obedience and satisfaction of Christ, the alone "foundation God hath laid in Zion?" For the Lord's sake, then, take care what you do.

Motive 2. To persuade you to quit the law of works, the Mount Sinai law as a covenant, and to fall in with the law of faith, I mean to take the benefit of the glorious gospel, and the promises thereof, will you but consider what advantageous discoveries the gospel makes to the miserable sinner; it discovers and presents to him whatever he needs or wants in that miserable situation he is reduced to by the fall.

1st, O sinner, thou wantest a ransom unto justice, that thou mayest not go down to the pit. Well, here it is, Christ is that ransom: "He gave himself a ransom for many;" and he is set forth in the gospel "as a propitiation through faith in his blood." Tell me, Sirs, you that cleave to the law of works, can the law afford you this? No, by no means, Rom. 8:3. All your doings will not do the business, yea, though you were but guilty of one sinful thought in your whole life, that one flaw in your obedience renders the law weak to save you, and is like a dead fly, which makes all your obedience to stink; and will ever such a stinking obedience be a ransom for a soul? Nothing can be a ransom for a guilty soul but blood: "Without the shedding of blood there is no remission of sin:" Blood, blood is the demand of justice, either the blood of the sinner, or of the Surety, and no less blood than the blood of an infinite person can be admitted. Now, the gospel, I say, discovers and presents this ransoming and atoning blood, whereby all the demands of justice are answered to the full.

2dly, Art thou in a starving condition, like to drop down for want of soul food, like the poor prodigal, who, in a far country, was perishing for want, attempting to fill thy belly with husks of carnal comforts, or of legal duties, but still findest thy soul empty? Well, the gospel casts up a banqueting house, where thou mayest "eat that which is good, and delight thyself with abundance of fatness," Is. 55:2. To this purpose is that, Is. 25:6, "In this mountain," viz., Mount Zion, or the gospel church, "shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." "Wisdom hath not only builded her house, but she hath mingled her wine, killed her fatlings, and made all things ready." Christ the bread of life is ready for the starving sinner; no more but to take and eat, to receive and apply him and his whole fulness. O then take the benefit of the law of faith; fall in with the gospel call and invitation.

3dly, O sinner, there is a loathsome disease that cleaves fast unto thee, thou art "full of wounds, bruises, and putrefying sores, from the crown of the head even to the sole of the foot, which have not been bound up, nor molified with ointment." Well, the gospel tells thee, that there is "balm in Gilead, and a physician there," whose name is JEHOVAH ROPHI, "I am the Lord that healeth thee." O Sirs, Christ is the sinner's Saviour, the sinner's physician; and every sinner has as good right to come to him as such, as ever a wounded or sick man in a regiment had to call for the help of the physician or chirurgeon of that regiment; the very office of a physician obliges him to serve the sick. Now, Christ being a physician by office, warrants the lost sinner to come to him with his dying, diseased soul; and, beyond peradventure, whoever comes to him, he will not cast him out.

4thly, O sinner, thou art polluted and defiled "among the pots," spotted like the leopard, black like the Ethiopian. Well, the gospel discovers "a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin, and for uncleanness." O come and wash in this fountain, in the Jordan of a Redeemer's blood; and "though ye have lien among the pots, ye shall be like the wings of a dove." Do not say ye have no right to come to the fountain, for ye have God's command to wash, to "make you clean," Is. 1:16. He has promised to "sprinkle you with clean water," Ezek. 36:25.

5thly, The gospel, or law of faith, presents thee with a robe to cover the "shame of thy nakedness," even the best robe that heaven can afford. Rev. 3:18, "I counsel thee to buy of me white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear." Suppose you were stripped naked, going from door to door, seeking a rag to cover you, if one should present you with clothes, and put them upon you, would you not reckon yourself obliged to that person? Well, this is your case; thy soul is naked before God; but here is "a robe of righteousness, and a garment of salvation," presented in the gospel, to cover thee, "Hearken unto me, ye that are stout-hearted and far from righteousness. I bring near my righteousness: it shall not be far off." The law of works is "a bed too short, a covering too narrow" for a sinner. Thy righteousness by the law is as filthy rags, and, instead of covering, it does but deform and defile the soul; but here is a clothing, bright like the sun, Rev. 12:1, and every one that puts it on by faith, "shall shine as the sun in the kingdom of their Father." Our first parents, whenever they found themselves naked, fell a-work to sew fig leaves together for aprons to cover their shame, until God provided them coats of skins, probably skins of the beasts offered in sacrifice, thereby teaching them, that their soul-nakedness was to be covered with the righteousness of Christ, our great atoning sacrifice: I say, whenever these coats of skins were provided for them, they threw away their fig leaves as useless. This is the very case with the sinner; so soon as he falls under a conviction of his spiritual nakedness before God, he studies to sew together an apron of his own works. The whore, Prov. 7:14, pleads, that she had peace-offerings with her; "this day (says she), have I paid in my vows;" and with this apron she imagined to cover the filthiness of her adultery. But, alas! this will not do; for God says, "Their webs shall not become garments, neither shall they cover themselves with their works," Is. 59:6. Therefore, for the Lord's sake, cast away these fig leaves, as useless, as dung and loss, seeing you are now called to accept of the white raiment of God's providing. Say, with Paul, when Christ was discovered to him, "I count all but loss and dung, that I may be found in him." Paul, in this case, is just like a man swimming for his life upon a broken plank; so soon as ever he comes to a vessel that will carry him ashore, he quits his plank, and betakes himself to the whole and sound vessel; and so reckons himself in safety.

6thly, The gospel discovers or presents thee with a cooling, refreshing shadow, to defend thee from the heat of divine wrath. Perhaps some of you have been at the foot of Sinai, or at present are scorched with the flashes of divine wrath, cast out from that burning mountain. Well, here is Mount Zion, take the benefit of the gospel, and thou shalt find the "shadow of a great rock," where the flames of vindictive wrath cannot reach thee, Song 2:3, "I sat down," says the spouse, "under his shadow with great delight," &c. When the children of Israel travelled through the burning sands of Arabia, they had no shelter from the scorching heat but a miraculous cloud, with which God overshadowed the camp for the space of forty years. I have read of some, when travelling through these sandy deserts, have dropped down dead with the heat of the sun: so that this cloud that covered the camp of Israel was of absolute necessity to them, otherwise they could never have subsisted there, especially for such along tract of time; it was not their thin tents that would defend them. This cloud typified the righteousness of Christ revealed in the gospel; this is the only covering under which a guilty sinner can be preserved from the "devouring fires and everlasting burnings" of divine wrath. It is not anything done by you that will defend you, unless you get under "the shadow of this great rock in the weary land." The cloud "that screened Israel from the beams of the sun, was itself exposed to the burning heat; so Christ exposed himself to the wrath of his Father that he might be a lasting and perpetual shadow to protect us from it. As Israel did, for the space of forty years, travel under the shadow of the cloud; so, while we are travellers in this weary land, we must be journeying under the shadow of Christ, and his everlasting righteousness. If any of the children of Israel went out from the shadow of the cloud, they were in danger of being burnt up with excessive heat; so, if at any time a believer, through a remaining legal spirit, and an evil heart of unbelief, depart from Christ, seeking relief from the law, he is in danger of being scorched with Mount Sinai flames, and never shall he find rest till by faith he return to the place where Christ "maketh his flocks to rest at noon."

7thly, The gospel discovers a city of refuge for the poor sinner, who is pursued by the law and justice of God. We read of cities of refuge under the law, that were a common good to the children of Israel, Num. 35:15, 23, 24. If a man had killed his neighbour by mere accident, without any design, yet he is not to stay at his own house expecting safety there, but he must with all speed flee to the "the city of refuge," as the ordinance of God for his safety. This was a faint type and shadow of Christ, the blessed refuge and hope set before us in the gospel. The sinner being guilty of death, and the sword of justice being drawn and furbished, in order to be bathed in his blood, God cries to him from heaven to flee for his life to Christ, "Turn ye to your stronghold, ye prisoners of hope. Turn ye, turn ye: why will ye die, O house of Israel?" And as the manslayer, when within the gates of the city of refuge, could freely confer and talk with the avenger without fear of danger: so a God of vengeance and a guilty sinner may have sweet fellowship with one another in Christ; for "by this better hope we draw nigh unto God," Heb. 7:19. If the manslayer, during the life of the high priest, had come without the walls of the city of refuge, the avenger of blood might warrantably kill him: so, if the best and holiest of saints should go forth out of Christ, and from under the covering of his blood and righteousness, imagining themselves to be in safety under the shelter of their own inherent holiness, God's revenging justice might warrantably cut them off; and, therefore, it is your wisdom to abide in Christ. 1 John 2:28, "Little children, abide in him." Let us, with Paul, be concerned to be for ever found in him.

8thly, The gospel discovers a blessed stair, or ladder, by which we, who have fallen by our iniquities, may climb up to heaven, and have access to the holy of holies. If it were possible that a lost sinner could fly to heaven upon the wings of his own works, or get up thither by the broken ladder of the law of works, what need was there that God should provide such an expensive one, as that of the incarnation, obedience, and death of his own eternal Son? When Jacob, Gen. 28 was travelling to Padan-aram, in a dream he saw a ladder, the foot of which stood upon earth, while the top of it reached the heavens. By this ladder was signified the person of Christ, as Emmanuel, God-man, who, as to his human nature, stood upon earth, and, as to his divine nature, is above the height of the highest heavens; and likewise the office of Christ as Mediator, who joins heaven and earth together in a blessed amity and concord. The foot of this ladder stood in Bethel, the house of God, in the church. Christ revealed and exhibited in the gospel, is the lowest step of the ladder, and comes near to every man, that he may set the foot of faith upon it, in order to his climbing up to glory. This ladder is "the gate of heaven:" "I am the door; by me if any man enter in, he shall be saved." "I am the way, and the truth, and the life: there is no way of coming unto the Father but by me." By faith in his atoning blood we enter into the holy of holies. At the death of Christ the vail was rent from the top to the bottom, and the way to the holiest laid open, that we, through the human nature of the Son of God, (which was rent in twain by justice), might enter with boldness.

9thly, The gospel discovers a rich mine or treasure, by which ye may be made up for ever, even "the unsearchable riches of Christ," If I should tell this company, that there is such a treasure of gold or silver hid in the high way between this and the next town, and that every man might go and take as much of it as he had a mind, O what a strange run would there be among this multitude! But, Sirs, though I cannot tell you of earthly riches, yet I can tell you of a field where far better riches are to be found, even gold tried in the fire, better than the gold of Ophir, riches that do not rot in the grave; and the field is not far off, you have it in the Old and New Testament, which is among your hands, you have it in this gospel that you are hearing; Christ and all the fulness of the Godhead, Christ and everlasting life in him is there. O search the Scriptures, &c. Prov. 2:4, 5, "He that seeketh it as silver, and searcheth for it as a hid treasure, shall understand the fear of the Lord, and find the knowledge of God." Thus you see what glorious and advantageous discoveries are made to sinners by the gospel, (the law of faith); and, therefore, for the Lord's sake take the benefit thereof.

Motive 3. To engage you to take the benefit of the law of faith, by believing in Christ, pray consider, that the moral law, or law of commandments, upon the revelation of Christ in the gospel, binds and obliges you so to do. I do not say that the law of works reveals Christ; no, not one word of Christ is to be found in the whole law abstractly considered: but this I say, that whenever the gospel reveals Christ, the law wills, requires, and commands the sinner under the severest penalty, to close with him. Will not the law lead to its end, and require the sinner to betake himself to him who is "the end of the law for righteousness," upon the revelation of him by the gospel? Yea, surely, "This is his commandment, that you believe on the name of his Son Jesus Christ;" and "he that believeth not is condemned already." But, say you, that is a command of the gospel, not of the law. I answer, it is a command of the law, yea, the very first commandment of the moral law, "Thou shalt have no other gods before me;" i.e. thou shalt believe and trust in me as thy God and Redeemer, and in none other for life and salvation. So that although the moral law abstractly considered does not reveal Christ, or speak one word of him; yet considered in the concrete, or as it stands connected with, and subservient unto the gospel revelation, it enjoins, it requires, and commands us to take the benefit of Christ and his righteousness. And, therefore, if ye do not take the benefit of the law of faith, you break and violate even the law of works, by which ye are seeking righteousness and salvation. You desire to work the work of God; well, "this is the work of God that ye believe on him whom he hath sent." And do what ye will in obedience to the law of works, it will all be rejected, like the "offering of swine's blood," except you obey this commandment of the law of works, which is to take the benefit of the law of faith, or to believe on the name of the Son of God."

Motive 4. Consider that there is a double vengeance attending them that do not take the benefit of the law of faith; and no wonder, since (as you have heard) they despise a double law, viz., of works and of faith at once; every and the least transgression even of the law of works infers wrath and vengeance, death and damnation, against the sinner. See how the apostle argues upon this head, Heb. 10:28, 29, "He that despises Moses' law, died without mercy," &c. Now, all this the man is guilty of, who does not by faith fall in with the revelation of the law of faith, he "crucifies the Son of God afresh," re-acts and approves the tragedy acted on Mount Calvary, he "tramples the blood of the covenant under foot, and does despite unto the Spirit of grace," who revealed the law of faith; and, therefore, a double vengeance must be abiding you, if you do not receive the law of faith. O unbelieving sinner, "consider this, lest he tear you in pieces, when none shall be able to deliver you out of his hand." But I do not incline to end with terrors; and, therefore,

Motive 5. Consider, that moment you take the benefit of the law of faith (the gospel coming forth from Zion), you are acquitted and discharged of all that ever the law of works could demand of you. The law of works craved only a single debt of Adam in innocency, viz., the debt of obedience; but it hath a double charge upon the sinner, not only of obedience unto its precept, but also it craves that its penalty be endured; and of this double debt you are not capable to pay the least farthing. Though you were to live Methuselah's days, you could never obey one precept of the law, as it is the law of works, being utterly destitute of that principle from which, and of the end to which all acts of obedience to the law must be performed; for the holy law does not look so much to the matter of the action, as to the principle and end thereof; so that our best actions, instead of being acts of obedience to the law are but splendid sins before God the great Lawgiver; and therefore the debt of obedience to the precept you can never pay, while you cleave to the law as a covenant. And as you are not capable to pay the debt of obedience, so neither are you in your own person capable to pay the debt of punishment or satisfaction, though you were to lie in hell-fire through an endless eternity. The reason is, because justice requires an infinite satisfaction for an infinite offence; and can the punishment of a finite ever amount to an infinite satisfaction? Thus you are insolvent debtors to justice, by virtue of the precept and penalty of the law of works. But now, I say, whenever you take the benefit of the law of faith, or believe in Christ as he is offered and gifted in the promise of the gospel, you are that moment assoilzied and acquitted from both these debts, and all charges that the law of works hath against you; you are no more concerned with it either in point of justification or condemnation, "There is, therefore, now no condemnation to them which are in Christ Jesus: Who can lay anything to the charge of God's elect?" Perhaps, indeed, the devil may set home the law as a covenant upon the believer in Christ, craving the debt both of obedience and punishment for sin; but the believer, under the lively exercise of faith, has a ready answer to these charges. As for the debt of obedience, may the believer say, my Surety paid it by his spotless obedience, "he magnified the law, and made it honourable, and JEHOVAH is well pleased for his righteousness' sake," and through him the righteousness of the law is fulfilled in me; so that, although now, by strength derived from him, I resolve to honour and obey the law as a rule of obedience, from a principle of love and gratitude to my blessed Husband and Redeemer, yet as a covenant I owe it nothing: will I ever dishonour my glorious Surety so far, as to offer my own grace and holiness or obedience in the room of his everlasting law-biding righteousness? No, no; I am "dead to the law by the body of Christ, being married to another, even to him who is raised from the dead, that I may bring forth fruit unto God." And then, as for the debt of punishment and satisfaction, I owe the law of works nothing either; why, its penalty was endured by my Kinsman and Redeemer, "he finished it upon the cross, he was wounded for mine iniquities the just suffered for the unjust," his blood answers for my offences and his resurrection is my discharge for justification; "It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for me;" and, therefore, "who is he that condemneth," seeing upon this ground God does justify? It is remarkable, that the apostle puts a note of distinction on the resurrection of Christ, saying, "Yea, rather that is risen again," because the resurrection of Christ from the dead is an invincible proof of the full payment of the debt, which he as our Surety undertook to pay. If he had not made full payment, the prison of the grave had never been opened, and he dismissed, or "taken from prison and from judgment," Is. 53:8. O, Sirs, I bring you glad tidings of great joy, our brother Joseph, our elder brother Jesus, his head is lifted up out of prison by a glorious resurrection and exaltation: and, therefore, let all the seed of Israel rejoice, for he, having lifted up the head as a public person and representative, our heads are lifted up in him, and with him, Eph. 2:5, 6, "Even when we were dead in sins, he hath quickened us together with Christ (by grace ye are saved), and hath raised us up together, and made us sit together in heavenly places in Christ Jesus." And, therefore, O come and let us all return unto a God of peace, who hath raised up Jesus Christ our Lord from the dead, "he hath torn him, and he will heal us; he hath smitten him, and he will bind us up; after two days he revived us," who were dead in law, "in the third day he raised us up" in him; and therefore let us say, in a way of believing, "We shall live in his sight: because Christ lives, we shall live also." Sure I am, if we had but the lively uptaking of this mystery of a risen Christ, we would be ready to join the apostle in his doxology, 1 Pet. 1:3, "Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead."

Motive 6. By taking the benefit of the law of faith coming out of Zion, the law of commandments coming out of Sinai will be an easy yoke and a light burden to you. The covenant of works was such "a yoke of bondage, that neither we nor our fathers were able to bear it;" this is spoken, Acts 15:10, of the legal dispensation of the covenant of grace under the Old Testament, by types, ceremonies, and sacrifices, &c. But, if even the legal dispensation of the covenant of grace was an unsupportable yoke, what must the covenant of works be? But now, I say, by faith's improvement of the gospel law of grace, that heavy yoke is now become a light and easy burden. The reason is, whenever a sinner believes in Christ, by virtue of the gospel, or covenant of grace, the righteousness of the law, as a covenant, is fulfilled in him, and he gets strength from Christ to obey the law as a rule. "Surely in the Lord, shall one say, have I righteousness and strength:" and faith falling on this fund of righteousness and strength, cries with the Psalmist, Ps. 71:16, "I will go in the strength of the Lord God, making mention of his righteousness, even of his only." Now the man rejoices to work righteousness; remembering the Lord and his ways, his steps are enlarged under him and his feet become as hind's feet in the way of the Lord: so that he "runs and does not weary, he walks and does not faint." The man finding himself redeemed and delivered from the hands of his enemies, he "serves the Lord without fear (without a servile or slavish fear), in holiness and righteousness, all the days of his life:" with Paul, he "delights in the law of the Lord, after the inward man;" consenting unto it, that it is "holy, just, and good;" esteems it the "good, and acceptable, and perfect will of God;" makes it "a lamp unto his feet, and a light unto his paths;" and so he "goes on from strength to strength, until he appear before the Lord in Zion." Thus I have endeavoured to deal with you as rational creatures, and to draw you with the bands of a man, to take the benefit of the law of faith coming forth from Mount Zion: look to the Lord, that he may, by the power of his Spirit, concur and make it effectual to persuade and enable you thereto.

I conclude all in a few words by way of direction or advice, in order to your improvement of the law of faith or the gospel of our salvation.

1. Study to be convinced and persuaded, that neither you, nor any of the race of Adam, can make your way to heaven by the law of works. You may weary yourselves in the greatness of your way to bring it about, but all in vain. As I told you before, so I tell you again, that door is condemned, that bridge is broken, that scaffold is taken down: and in vain do you attempt to rebuild them; for God has said, and his word shall stand, "By the works of the law shall no flesh living be justified."

2. In order to your being convinced of this, I advise you to be much in studying the law of works, in its holiness, perfection, extent, and spirituality; for the reason why so many cleave to the law as a covenant is, because they know not the extent of the law: "I have seen an end of all perfection; but thy commandment (says David), is exceeding broad," Ps. 119:96. We may sooner take up the perfection of all created things, than take up the extent of this law, which reaches to the innermost motions of the heart, the first broodings of a sinful thought, as well as the external actions of the life. Some, in our day, do with the law of God, just as the old Pharisees did; they pare off the spirituality of the law, and look no further than the letter of it; and hence they imagine that they can obey, and be justified by it. But as Christ laid open the law in its spirituality to the Pharisees in his sermon on the mount, that they might see their folly in seeking salvation by the law of works; so my advice to you is, to study the law, not only in the letter, but in the spirituality, that so "through the law" thou mayest become "dead to the law, and alive unto God through Jesus Christ, the Lord our righteousness."

3. Be frequently comparing your hearts and lives with this holy and spotless law of God, and see what abounding errors are in both. I am sure, if you did but look a little to your face in the glass of the holy law, you would see such a hell of abominations within and without you, that you will be ready to cry, "Innumerable evils compass me about." You who are ready to bless yourselves, and say or think you have a good heart toward God, you never yet saw yourselves in the glass of the holy law; if your eyes were opened you would soon acknowledge with Paul, that "in you dwelleth no good thing," and that "every thought of your heart is evil only, and continually evil." O, Sirs, believe this is the real case with you and consequently all the curses and threatenings of the broken law of works are standing in full force against you. This must needs be believed, the truth of the threatening applied and brought home ere ever you can improve and apply the gospel; for I would have you remember, that there is a law faith which goes before a gospel faith; and this law faith consists in a knowledge of the law in its spirituality, in an assent to the truth of its threatenings, and a particular application of them to the soul. The want of this is the reason of prevailing presumption and carnal security among the hearers of the gospel, which hinders them from believing in Christ, by virtue of the law of faith, which reveals and exhibits him; they lie intrenched behind an imaginary fortification of natural religion, formality, and morality, and there they think themselves safe against all the threatenings and thunders of the law of works. But, alas! what will this avail in the day of visitation, when God shall lay you in the balance, and say, "You are weighed in the balances, and are found wanting;" you want the righteousness of my Son, you want my image, you want my Spirit, you want a renewed nature; and, therefore, away with such a man! "Thou puttest away all the wicked of the earth like dross; reprobate silver shall men call them, for the Lord hath rejected them."

4. I advise you not only to study the law of works, but also to study the gospel, or law of faith, the difference between these two and their connection in a gospel dispensation. Ignorance of this makes a strange kind of a jumble in the doctrine of ministers, and in the exercise of a Christian. I endeavoured, in the doctrinal part of this discourse, to clear up a little something of the difference and harmony between these, and do not now repeat them.

5. Be persuaded that the law of faith lies open to you, and that you are as free to take the benefit of it as any other person whatsoever. It is one of the hellish politics of Satan, and of an evil heart of unbelief, to persuade the sinner, that the promise, or the law of faith, is not to them, contrary to God's express declaration: "The promise is unto you, and to all that are afar off: To you is the word of this salvation sent." Do not say, when you hear the law coming out of Zion, The promises and offers of salvation made through a Redeemer, God is speaking to the elect, or to believers, and others, but not to me. No, he is speaking to thee, sinner; "for Christ came not to call the righteous, but sinners to repentance." And, therefore, as you are to apply the threatenings of the law of works for your conviction and humiliation; so you are to believe and apply the gracious offers and promises of sovereign grace in the gospel to you in particular; and do not imagine with yourselves, that God says one thing, and intends another; no, he speaks the truth in his heart, and you may read the thoughts of his heart by the words of his blessed mouth, the one so exactly agrees with the other. Do not rest satisfied with a general assent unto the truth of the promise; but under the conduct of the promised Spirit, venture the salvation of your souls upon it, and the faithfulness of him that made it. O, Sirs, the strength of Omnipotence is in the promise, never did any soul perish that trusted it; "Abraham staggered not at the promise of God through unbelief," and the promise bore him through; and so will it all the seed of Abraham, all who truly believe it. But, say you, I think I could trust the promise, and the Promiser; but still I fear the promise does not belong to me. I answer, The promise belongs as much to you, to every one of you, as it did to Abraham, Isaac, Jacob, David, or any of the saints now in glory, before they actually believed it. Can you doubt that you have a right to believe the promise of God, or to set to your seal that he is true? No, you affront God and lose your own souls, if you do not. I conceive, that there is a general mistake among the hearers of the gospel; they fancy they have no manner of concern in the covenant of grace, or the promises thereof, till they be actually within the bond of it. But do not mistake it; the covenant and promises belong to you, yea, to the whole visible church, in the dispensation. You have a confirmed right and warrant by faith to intermeddle with the covenant of grace, and all the blessings thereof, even before you believe: I own, indeed, that till you believe, you have no saving interest in Christ, or the benefits of the covenant; but before you believe, you have a confirmed right to lay hold upon the covenant by faith. The covenant, in the dispensation of it, belongs to all the hearers of the gospel, to the whole visible church; and if we cut off people's hands from the covenant and the promises, at the same time we cut them off from receiving Christ, when yet we are offering Christ unto them; for it is by virtue of the covenant of grace, or promise, that sinners must receive and apply Christ. I do not speak without book, for the words of our Confession of Faith are, "That the principal acts of saving grace are, a receiving, resting upon, and applying Christ, for righteousness, life, and salvation, by virtue of the covenant of grace;" and if by virtue of the covenant we are to receive Christ, surely we must not take away the covenant of grace from people, and yet bid them receive Christ; this were to destroy with one hand, what we build with the other. Now, seeing this is the case, that the law of faith lies open to you, that the promise and covenant is to you, make particular application thereof to your own souls, and lay the weight of your eternal salvation upon the faithfulness of a promising God in Christ. And to encourage you to do it, consider that additional security he has given us to encourage our faith; he superadds his oath to his promise, and seals both with the blood of his Son, and the seals of Baptism and the Supper; and the three witnesses of heaven attest the truth of it, the Father, the Word, and the Spirit: and what more can the most jealous heart desire? here is ground to believe without doubting, to believe with full assurance of faith.

6. If you would take the benefit of the law of faith, go to a court of grace, to a throne of grace, where the law of grace is enacted, and put a God of grace to the execution of his own laws or acts of grace, and be persuaded that he will take care to make them good and effectual to thy soul. This is the advice of the Spirit of God, Ezek. 36:25, 27, after sovereign grace had enacted many gracious laws of faith, saying, "I will sprinkle clean water upon you, a new heart will I give you, I will put my Spirit within you;" it is added, ver. 37, "For these things I will be inquired of by the house of Israel," &c. So that you see the promise must be pleaded at the throne of grace; only, when you plead the benefit of the promise, or law of grace, take care you do not plead your own, but Christ's right: do not think that your own pleadings, your own frame or qualification will entitle you to the promise, or the blessings promised; for this is just to run back to the law of works to found your claim and title to the covenant of grace, and the blessings thereof. Remember in all your pleadings and wrestlings to go out of yourselves for a right to the promise unto Christ; "in him they are all yea and amen;" he is the first Heir, and it is only in and through him, and his everlasting righteousness or satisfaction, that we can lay claim to anything in heaven or in earth, since the forfeiture we fell under by the breach of the covenant of works in our first parents; therefore serve yourselves heirs to the promise as it is in Christ. The covenant of grace is nothing else but a free disposition of eternal life, and of everything belonging to it, by sovereign grace through the righteousness of Christ. Now, take things as God has laid them, and do not invert that order, by founding your right to the promise upon anything in yourself.

7. Lastly, In pleading the law of faith, be sure to employ the "Advocate with the Father, Jesus Christ the righteous, who is the propitiation." God hears not sinners, but only through the mediation or intercession of his eternal Son. And, therefore, whatever business you have in the court of grace, whatever acts or laws of grace you would have sued and executed with respect to your souls, put all in the Advocate's hand, who "maketh intercession for the transgressors," and who is so well skilled in the laws of the court of grace, that he never lost a poor man's cause. If you will adventure to plead the promise, and present your own bills before God in your own name, and not in the name of the great Advocate with the Father, how can you expect to speed? can you be accepted of the Father, when you put a slight upon the Son? No, "he hath made us accepted only in the beloved: Whatsoever ye ask the Father in my name, I will do it."

THE STONE REJECTED BY THE BUILDERS EXALTED AS THE HEAD-STONE OF THE CORNER

A Sermon preached at the opening of the Synod of Perth and Stirling, at Perth, October 10, 1732.

PREFACE

Reader,

THE following Sermon gave occasion to three days' warm debate in the Reverend Synod of Perth and Stirling, and has been the subject of much talk and speculation since that time. Whether the censures of men about it be just or unjust, it is now submitted to the impartial world to judge. The Sermon was copied from the author's original notes by another hand, who could read his characters, but was in no hazard of making any additions or alterations. Several things here were omitted in the delivery for the sake of brevity: but nothing material was delivered, but what comes abroad. And with reference to the quarrelled expressions, so soon as the author knew what passages of his discourse were pointed at by the Reverend Synod, (which was the day immediately after it was preached), he took care to revise his notes, and make these expressions run in the terms in which they were delivered, as near as either he or some of the audience could remember.

The author's design in pitching and preaching upon that text, was what he could to raise the glory of the blessed Corner-stone, to set up the corruptions of the Jewish builders as so many beacons, that builders of our day might beware of them, and to cast in the small mite of his testimony against what, to him, appears an injury done, either to Christ personal or mystical. If these ends be reached, either in the preaching or publication, it will afford matter of joy to the author, whatever be the event of the depending process with respect to himself

If any think, upon the reading of the following discourse, that there is too great freedom used with respect to the present steps of defection; let them remember, that there is now no other way left to bear testimony against such things, but by warning the world against them from press or pulpit; representations and petitions from ministers or church members at the bar, being utterly disregarded, and no access to enter any protest or dissent against these proceedings in the public records, for the exoneration of conscience, or the information of our posterity, that such things did not pass in our day without a struggle and testimony against them.

If any of the author's friends and well-wishers be afraid of further trouble to him, upon the account of this Sermon, let them know, that, through grace, he chooses rather to suffer with the oppressed members of Christ, than to enjoy all the ease and pleasure of those who oppress them in their spiritual liberties; which, being the purchase of a Redeemer's blood, will be reckoned for before the scene be ended. Hebrew 11:24–26; 1 John 3:16; 2 Thess. 1:6, 7.

PSALM 118:22.—The stone which the builders rejected, the same is made the head-stone of the corner.

IT is probable this psalm was penned by David, when the ark of God was brought up from the house of Obed-edom, to its proper place in Jerusalem, after the intestine broils between the house of David and Saul had happily issued in David's promotion, by the common consent of all the tribes, to the crown and kingdom of Israel. But though this was the occasion, yet the Spirit of God had in it a further view, namely, to Christ himself, of whom David and his administrations were but a faint type and shadow.

David's accession to the throne was through many storms of opposition: although God had chosen and ordained him for the kingdom and government, yet he was opposed by the house of Saul, and them who adhered to that family: yet, after all, the house of David prevailed. Just so was it with the Son of David, our glorious Redeemer: hell and earth combined against the Lord and his Messiah, but God had determined that the government should be upon his shoulders, that his King should be set upon his holy hill of Zion; and he carries his design against all opposers, as you see in my text, "The stone which the builders rejected, the same is made the head-stone of the corner.

I need not stay to prove that these words are to be understood of Christ, after the express application that is made of them to him by himself and his apostles in the Scriptures of the New Testament, Matt. 21:42; Acts 4:11; 1 Peter 2:7, 8; Eph. 2:20.

In the words we may notice the following particulars, (1.) The metaphorical view in which the church is here represented, namely, that of a house or building. (2.) The character that our Immanuel bears with respect to this building; he is the stone in a way of eminence, without whom there can be no building, no house for God to dwell in among the children of men. (3.) The character of the workmen employed in this spiritual structure, they are called builders. (4.) A fatal error they are charged with in the building of the house of God; they refuse the stone of God's choosing; they do not allow him a place in his own house. (5.) Notice the place that Christ should and shall have in this building, let the builders do their worst, he is made the head-stone of the corner. The words immediately following, declare how this is effected, and how the saints are affected with the views of his exaltation, notwithstanding of the malice of hell and earth, "This is the Lord's doing, and it is wonderful in our eyes."

In discoursing of this subject, I shall just follow the order of the text now laid down, by explaining the particulars named, and then deduce a few inferences from the whole.

I. Let us take a view of the church under the notion of a house or building. This metaphorical view of the church is very frequent in the Scriptures, both of the Old and New Testament, Is. 2:2, 3, "It shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob." The same way of speaking occurs also in the Scriptures of the New Testament, 1 Cor. 3:9, "Ye are God's husbandry, ye are God's building." Hence Paul, writing to Timothy, directs him how to behave himself in the church of God, which is the house of the living God.

Now, with relation to this house or building. I offer the following particulars:

1. That though God lookup house with man at his creation; yet by the fall of Adam the family was skailt, God broke up house with man, the family was parted, and the breach was wide like the sea. God could have no fellowship with man; for what fellowship could there be betwixt light and darkness, bewixt God and Belial? and immediately, man, like the prodigal, forsook God, and wandered into a far country of sin and vanity.

2. God had a stated design from eternity, that notwithstanding of this breach, he would have a house and dwelling with fallen man; he designed to take up house, and gather the family again; hence we are told, that, "before the foundation of the earth, he rejoiced in the habitable parts thereof, and his delights were with the sons of men." The foundation of this building was laid in the council of peace, and all the stones and materials of it were sequestrated and set apart from the ancient years of eternity,—Christ was chosen as the foundation and the chief corner-stone: "I was set up from everlasting, from the beginning, or ever the earth was." And all the saints were elected as living stones, to be renewed, justified, adopted, sanctified, and eternally saved in him and through him, Eph. 1:3–5. "He hath chosen us in him, before the foundation of the world; he hath predestinated us unto the adoption of children, that we should be holy, and without blame before him in love."

3. Before this designed building could go up, Heaven must be at an infinite expense; before one stone could be laid in the building, the glory of the infinite God must be vailed with a vail of flesh in the person of the eternal Son, the great Lawgiver must be made under his own law, God blessed for ever must be made a curse, and the Holy One of God made sin. Justice had determined that "without the shedding of blood there should be no remission of sin;" and except justice was satisfied, and the honour of the law repaired, God could never dwell upon honourable terms with man upon earth. O the expense that God is at in building this house! We must be redeemed from the hand of justice, "not with silver and gold, or such corruptible things, but with the precious blood of Christ," &c.

4. Every stone of this building is digged out of the deep and dark quarry of nature, being "dead in trespasses and sins, children of wrath even as others, alienated from the life of God through ignorance, aliens to the common wealth of Israel, strangers to the covenant of promise:" in a word, there is not worse stuff in hell itself, than the stones of this building are by nature. And who can quarrel with the great Builder for taking one stone out of the quarry, and leaving another behind him as he has a mind? only when we look to the rock whence we were hewn, and the pit whence we were digged, we may say, "Who made us to differ? for a Syrian ready to perish was our father."

5. The great engine the glorious Builder makes use of, for gathering the stones of the building, and carrying on the edifice, is the pure preaching of the everlasting gospel. This is what the prophet, Is. 27:13, foretels, "And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount of Jerusalem." It pleases God, by the foolishness of preaching to save them that believe. It is the gospel that is "the power of God unto salvation; for therein is revealed the righteousness of God from faith to faith," Rom. 1:16, 17. When Christ sent forth his apostles and ministers, as founders of the New Testament church, what were they to do? Their commission was, to go into all the world, and to preach the gospel to every creature under heaven: "Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Hence the apostle declares, 2 Cor. 10:4, 5, "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."

6. The church thus gathered and united under Christ as a glorious head, is the house of God, or his family upon earth. He has a manifold right unto her; a right by election, a right by redemption and purchase, a right by covenant and by possession. And if it be asked what kind of a house is the church of God? answer,

1st, It is his dwelling-house, Ps. 76:2, "In Salem is his tabernacle, and his dwelling-place is in Zion." God has no other rest amongst the children of men than his church: "The Lord hath chosen Zion: he hath desired it for his habitation. This is my rest forever: here will I dwell." So that the tabernacle of God is with men. And as a man takes pleasure in his house or lodging, so doth God take pleasure in his church: "The Lord taketh pleasure in his people: he will beautify the meek with salvation. I will dwell in them, and walk in them; and I will be unto them a Father, and they shall be my sons and daughters, saith the Lord God Almighty."

2dly, The church is his treasure house. Here it is that he disposes of his most valuable furniture he hath in the world. Israel is "his peculiar treasure: the Lord's portion is his people: Jacob is the lot of his inheritance." Here he hath his crown and diadem: "Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God." Here he hath his jewels, as his people are called, Mal. 3:17; in comparison of whom, all the rest of the world are but trash: "What is the chaff to the wheat? saith the Lord." Before he lose his jewels and his portion, he will sacrifice nations and kingdoms for their safety, Is 43:4, "Ever since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life; Egypt for thy ransom, and Ethiopia and Seba for thee."

3dly, The church is his banqueting house, Song 2:4, "He brought me into his banqueting house, and his banner over me was love." Here it is he "makes unto all people" (in the external dispensation of the gospel) "a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees, well refined." And here it is that the souls of believers are entertained with meat and drink indeed, the hiddden manna, and the fruits of the tree of life. And here it is that he himself is entertained with the graces of his own Spirit, Song 5:1, "I am come into my garden, my sister, my spouse; I have gathered my myrrh with my spice, I have eaten my honey-comb with my honey, I have drunk my wine with my milk." Thus, I say, the church is the house of the living God.

7. As the church is the house of God, or his family, so Christ is the only door of the house, John 10:9, "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." And, "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." No man can be reckoned a member of the church, far less a minister, no, not in the judgment of charity, except he make a creditable profession of his faith in Christ, and have a corresponding walk and conversation; and he that comes into the house of God, and lays claim to the privileges of the church without it, the Master of the house, in his own time, will say to him, "Friend, how camest thou in hither?" And they who adventure to confer the privileges of the church upon those who have not come in by the door, Christ, and who, in the view of the world, are of a malignant spirit, enemies to the house of our God; these, I say, are guilty of casting that which is holy unto dogs, and of betraying the house of God, instead of ruling it to advantage.

8. Although this house or building be the object of the malice of hell and earth; yet, as it has stood since its election in paradise, so it shall stand while sun and moon endure in the firmament. Indeed, particular churches may be razed, but the catholic universal church shall stand the utmost efforts of the gates of hell: "The Lord is in the midst of her; she shall not be moved: the Lord will help her and that right early." Hence is that song, Ps. 46. "We will not fear though the earth be removed, and though the mountains be carried into the midst of the sea," &c. All the storms that have blown upon her from hell and earth have only served, by over-ruling providence, to advance her true interest and glory, Is. 54:11, 12, "O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones."

II. The second thing proposed was, to speak a little here of the character given unto Christ, with relation to this building; he is the stone. There are a great many stones in a building; but in this spiritual building of the house of God, Christ is the stone, in a way of eminence and excellency, as if the whole building were of one piece, intimating that Christ and his church are so closely united as to become one body and one spirit; upon this account the whole building is called by the name of Christ, as the principal part thereof, 1 Cor. 12:12, "As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ." So Jer. 33:16, "And this is the name wherewith she shall be called," viz., the church, the Lord our righteousness; the very name given unto Christ himself, chap. 23:6. I conceive that Christ is called the stone here, for the same reason that he elsewhere calls himself a rock, "Upon this rock will I build my church," to intimate that he is the strength and stability of his church. Now, the excellency and necessity of this stone, to the rearing and building of the house of God, will appear if we consider,

1, That he is the stone of God's choosing, 1 Peter 2:4, "Chosen of God and precious." Is. 42:1, "Behold my servant, whom I uphold; mine elect in whom my soul delighteth:" "Fore-ordained before the foundation of the world."

2, He is the stone of God's approbation. Though he be disallowed of men, he had his Father's testimony from heaven with an audible voice, "This is my beloved Son, in whom I am well pleased." And as he is approved of God, so he is approven of by every wise builder; they will be ready to say, with Paul, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners."

3, He is the stone of God's trying: Is. 28:16, "Behold, I lay in Zion a stone, a tried stone." He was tried in the furnace of his Father's wrath, and he abode the trial; for he came forth more glorious than ever, in his resurrection from the dead. He stood the trial of the rage of men and devils, who endeavoured to stop him in his redeeming work. All the saints in heaven, and all believers on earth have tried him, and will give him this testimony, that "he is able to save to the uttermost."

4. He is the only living and life-giving stone, 1 Peter 2:4, "To whom coming, as unto a living stone." "As the Father hath life in himself, so hath he given to the Son to have life in himself." He is "the resurrection and the life;" and all the stones of the building derive their life from him, 1 Peter 2:5, "Ye also, as lively stones, are built up a spiritual house." "He that hath the Son, hath life. Our life is hid with Christ in God."

5. He is the stone that is laid by the hand of JEHOVAH as a foundation in Zion: "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation," Is. 28:16. He was laid decretively from eternity; he is laid doctrinally and declaratively in a preached gospel; and he is laid efficaciously in a day of power, when the sinner is, by the power of the eternal Spirit, determined to take hold upon him by faith; he is laid a foundation, and the only foundation of hope and help for perishing sinners. Men have been trying in all ages to lay other foundations, but still they have proven foundations of sand: "Another foundation can no man lay, than that is laid, which is Jesus Christ." They who attempt to rear a church without Christ, or to build up to themselves a hope of salvation without him, have only built castles in the air, and their building always turned to nought.

6. He is the matchless and incomparable stone, for he is "the chief stone of the corner;" the brightness of his Father's glory is him, and the express image of his person. All created glory shrinks into nothing and darkness when he appears; for he is "fairer than the children of men," "as the apple tree among the trees of the wood;" and he casts a lustre and glory on the whole building, and every stone in it, for we are "beautiful through his comeliness;" the beauty of the Lord is upon his saints.

III. The third thing to be discoursed a little was in the workmen employed in rearing this spiritual building or fabric of the church, here called builders. Christ himself is the principal builder to whom the work is committed. Zech. 6:12, 13, "Behold, the man whose name is the BRANCH, and he shall grow up out of his place; and he shall build the temple of the Lord: even he shall build the temple of the Lord, and he shall bear the glory." But he employs officers under him for the on-carrying of the work, and these are called builders. Kings, and those in civil authority, when, in their sphere, they lend their helping hand to advance and carry on the work of God, may be called builders of the church. But under the New Testament I find this term only applied to ministers of the gospel, ordinary or extraordinary. Eph. 4:11, 12, "He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers." For what end? It is for the edification of the church, or building the body of Christ: and, 1 Cor. 3:10, Paul declareth there, that "according to the grace given him, he, as a wise master-builder, had laid the foundation." So that ministers of the gospel are especially the New Testament builders.

Now, with relation to these, there are only these few things I suggest.

1. It is a very honourable employment to be a builder of the house of God. It is an employment wherein the Son of God as Mediator is engaged; and is it not an honour to be co-workers with him? David esteemed it an honour to be a door-keeper in the house of our God; but it is yet more so to be a builder of the house. And as the work is honourable, so the reward of grace is proportioned; for, if we keep the charge committed to us in building the house of God, we shall have place among them that stand by the heavenly throne: "And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever."

2. None can warrantably lay a stone in this building, except he be regularly called. What mason will put his hand to a building, unless he be employed by those who have warrant to call him? This is such a necessary circumstance, that Christ himself would not meddle with building his Father's house till he had his Father's call. "No man taketh this honour unto himself, but he that is called of God, as was Aaron: so also Christ glorified not himself, to be made an high priest; but he that said unto him, Thou art my Son, to-day have I begotten thee," Heb. 5:4, 5. There is a twofold call necessary for a man who meddles as a builder in the church of God; there is the call of God, and of the church. God's call consists in his qualifying a man for the work, and inspiring him with a holy zeal and desire to employ these qualifications for the glory of God and the good of his church. The call of the church lies in the free choice and election of the Christian people. The promise of conduct and counsel in the choice of men that are to build the church, is not made to patrons, heritors, or any other particular set of men; but to the church, the body of Christ, to whom apostles, prophets, evangelists, pastors, and teachers are given. As it is a natural privilege of every house or society of men, to have the choice of their own servants or officers, so it is the privilege of the house of God in a particular manner. What a miserable bondage would it be reckoned for any family to have stewards or servants imposed upon them by strangers or enemies, who might give the children of the family a "stone for bread, or a scorpion instead of a fish," and poison instead of medicine! And shall we suppose that ever God granted to any set of men, patrons, heritors, elders, or whatever they be, a power to impose servants on his family, without their consent, being the freest society in the world? But I pass this at present; perhaps more of it may occur afterwards.

3. The builders of the house of God are not left to form or mould the house according to their own fancy; no, but they must follow the pattern showed in the holy mount of divine revelation.

When the tabernacle was reared, a platform of it was given to Moses; when the temple was to be built, a pattern of it was given to Solomon by his father; and every pin of the tabernacle, and every stone of the temple, was to be regulated and disposed according to the divine order. Now these were but types of the New Testament building, whereof we now speak. Who builds a house without forming a plan of it to the builders? Who erects a society without giving orders about its government? They who assert the government of the church to be ambulatory, cast a reflection on the wisdom of God, which is not to be supposed of any wise man whatever. Now, I say, as builders of a house must renounce their own schemes, and follow the orders of the owner; so ministers and church officers, in building the house of God, must renounce carnal policy and the wisdom of the world, and follow the orders given by God in his Word, the perfect rule of faith and manners both to ministers and church members. What the particular model of the church should be, is a thing I hope beyond controversy amongst us, who are so solemnly engaged to maintain the doctrine, discipline, worship, and government of this church; and therefore I do not enter upon it now.

4. God has endowed men whom he calls to build his house, with different talents and abilities, according to the different services they are to be employed about in the work. There are a great variety of gifts bestowed by Christ upon his ministers, all calculated for the good of the church of God in general. The apostle illustrates this argument at great length in 1 Cor. 12 throughout the whole chapter. If this were but duly considered, it would cure all manner of strife and emulation among the builders, that they should not grudge one against another.

5. The gifts of men, however edifying or well adapted for carrying on the work, will never do service without the blessing and countenance of the great Master-builder. "Paul may plant, and Apollos water; but God giveth the increase:" and it is well that it is so ordered of Infinite Wisdom, that men may not give greater glory to instruments than is due, and that the whole glory may redound to the Lord; for this end, he puts the "treasure in earthen vessels, that the excellency of the power may be of him."

6. The work of God is many times exceedingly marred through the weakness or wickedness of pretended builders. But this leads me to

IV. The fourth thing proposed, which was, to speak of the fatal error of these builders spoken of in my text; they reject the stone without which their whole building was nothing but a medley of confusion, however glorious it might appear in their own eyes: The stone is rejected by the builders.

They seemed to have a great zeal for the Messiah and his kingdom; yet, when he comes, they do not allow him a room in his own house: "He came unto his own, and his own received him not;" and so they fulfilled Isaiah's prediction of him, Is. 53:2, "He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men." And because they rejected him, he hath rejected them as a church and nation; and, O how happy had it been, if their error and ruin thereupon had served as a beacon to other churches since their day, not to dash upon the same rock. But here a question naturally arises:

How did the Jewish builders reject the stone which God had ordained to be the chief stone of the corner? Ans. This came about through a great many corruptions which they introduced, both in principle and practice. I shall only name a few of them, and leave it to every one to judge how far such evils or corruptions are to be found in our own day.

1. Though they pretended a great regard unto the holy law of God, and cried out upon Christ and his apostles as enemies to it; yet they narrowed and contracted the sense and meaning of it, confining it merely to the letter, without searching into its extent and spirituality, which gave occasion unto Christ's sermon on the mount. By these means, though their hearers might have some notions of moral honesty, yet could they have no notion of the depravation of nature, and of the deceit and desperate wickedness of their hearts, without which no man can ever know the need he has of the work of regeneration, or of a Saviour from sin.

2. Having pared off the spiritual meaning of the law, they sought justification by the works thereof, and thought a man's own personal obedience enough to recommend him to God, as is clear from Rom. 9:31, 32, "Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but, as it were, by the works of the law; for they stumbled at that stumbling stone." And Rom. 10:3, "For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." They could frame no notion to themselves of justification by the imputed righteousness of the Messiah, though God had told them that their righteousness and their works could not profit them, that it was a bed too short, and a covering too narrow for them.

3. These builders, through the legality of their doctrine, shut up the kingdom of heaven against men; they would neither enter themselves, nor suffer others that were entering to enter. God had told them that the blessings of his covenant must be had without money or price; but they would needs pawn their legal qualifications upon God, and barter the matter with him: and thus, instead of casting out the stones, or preparing the way of the people, Is. 61:10, they threw stones and stumbling-blocks in the way of the salvation of sinners by the Messiah.

4. These builders deadened the ordinances of God by their formality. Though they retained the shell of ordinances, they never regarded the end, either with respect to their own souls, or the souls of their people, which was fellowship and communion with God therein; for which reason God declareth his abhorrence of his own institutions, Is. 1:11, 12, &c., "To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt-offerings of rams, and the fat of fed beasts, and I delight not in the blood of bullocks, or of lambs, or of he-goats," &c. One of the great sources of this evil was, that, if a man had been trained up at the feet of Gamaliel for a few years, and got a smack of the learning then in vogue, it was enough in their opinion to qualify him for being a builder in the house of God, though in the meantime he was an utter stranger to the work of God on his soul; as is evident from the instance of Nicodemus, who, when Christ tries him upon the head of regeneration, he babbles and speaks nonsense. John 3:4, "How can a man be born when he is old? can he enter the second time into his mother's womb and be born?" Hence is that sharp challenge, ver. 10, "Art thou a master of Israel, and knowest not these things?" There Christ speaks of it as a thing criminal, that men should be made teachers of the church, who were strangers to a work of grace; for what but dead formal worship could be performed by men dead in trespasses and sins?"

5. They were continually dabbling in politics, and gave themselves up to the conduct of carnal wisdom and policy in the matters of God and of his church; and through this carnal wisdom they were led on to crucify the Lord of glory. "It is expedient that one man die for the people: and if he be not taken out of the way, the world will go after him; and so the Romans shall come and take away our kingdom." When once a church comes to stand upon the rotten prop of carnal wisdom and policy, she is near unto ruin. It is true, ministers are to be wise as serpents; but the wisdom of the serpent will soon lead us off our feet unto pernicious courses, if not attended with the simplicity of the dove; and therefore we need, "that, in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we should have our conversation in this world."

6. The Jewish builders valued themselves exceedingly upon their connection with the rulers and great folk in that day; and having joined interests with them, treated the common people, especially those who owned Christ, and attended his ministry and that of his apostles, as an unhallowed mob, as is clear from John 7, from ver. 45 and downward, where they, having sent some of their officers to apprehend Christ, the officers return, declaring that "never man spake like this man;" to which the Pharisees reply, "Are ye also deceived? Have any of the rulers, or of the Pharisees believed on him? But this people who knoweth not the law are cursed." As if the common people had been obliged to follow them, and the rulers with whom they connect themselves by an implicit faith and obedience, without ever bringing their doctrine and actings to the bar of the law and testimony, to be tried there.

7. They and the rulers having got the ascendant in the Sanhedrim and other courts, they took care to keep the power upon their side, by bringing in none but men of their own stamp and spirit: and if any man adventure to open his mouth, or testify against their corruptions, in principle or practice, presently combinations are formed, plots are laid, and the edge of the church's discipline, which they had grasped, is turned against him as a turbulent person, an enemy to the law and temple; as is clear from their management with Christ, his apostles, and the protomartyr Stephen. But yet, notwithstanding of their pretended regard to the temple, they admitted the buyers and sellers to enter into it, whereby they turned that holy place into a den of thieves, as Christ tells them to their face, John 2:16, and Matth. 21:13. And whatever regard they pretended to the law, by a show of sanctity before the world, yet they abandoned themselves to all manner of secret and heart wickedness: hence our Lord compares them unto "painted sepulchres; glorious without, but within full of dead men's bones and rottenness," Matth. 23:27.

Again, however careful they were to cloak and palliate their secret wickedness, yet now and then it was breaking out, to the great scandal and offence of the poor people of God; by which means they made themselves contemptible, and caused many to stumble at the law, and abhor the sacrifices of the Lord, as administrated by them; as is plain from Mal. 2:8, 9. "Ye are departed out of the way: ye have caused many to stumble at the law: ye have corrrupted the covenant of Levi, saith the Lord of hosts. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law."

Having lost the hearts of the people by these means, they gave themselves up to all manner of sloth and indolence, taking care to feed their own bellies, and enrich themselves with the good of this world, while in the mean time they entirely neglected the flock and heritage of God. Hence is that charge against them by the prophet, Is. 56:10–12, "His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain from his quarter. Come ye, say they, I will fetch wine, and we will fill ourselves with strong drink; and to-morrow shall be as this day, and much more abundant."

Those Jewish rulers ruled the Lord's people with rigour, invaded their freedoms and liberties, bound heavy burdens on them, which they themselves would not touch with one of their fingers; by this means the Lord's people were scattered from the worship of God in their synagogues, as sheep having no shepherd. Hence is that plain dealing by the prophet, Ezek. 34:2, 6, "Thus saith the Lord God unto the shepherds, Woe be to the shepherds of Israel that do feed themselves! should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them. And they were scattered, because there was no shepherd: and they became meat to all the beasts of the field, when they were scattered. My sheep wandered through all the mountains, and upon every high hill; yea, my flock was scattered upon all the face of the earth, and none did search or seek after them."

In short, to such a degree of corruption were they arrived, that the holy and profane, the clean and unclean, were alike to them, provided they were of their way and party. Ezek. 22:25, 26, "There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey: they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof. Her priests have violated my law (in the original, offered violence to my law), and have profaned my holy things: they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean."

Thus, the Jewish church, and particularly her pretended builders, we see were sunk into the very dregs of corruption. And hence it came, that, when the glorious and long-looked for Messiah actually appeared among them upon the stage of this world, instead of giving him a reception suitable to his excellency, as Immanuel, God-man, they treated him with the utmost contempt. Though he opened his commission, and made it evident to the world, by his doctrine, miracles, and the whole of his conversation, that he was none other than the brightness of his Father's glory; yet they disparaged his person, denied his supreme deity, esteeming him only as the son of the carpenter, contradicted his doctrine, and studied to obscure his miracles, by ascribing them to the power of Beelzebub, the prince of devils; they blackened his character with reproaches, as though he had been a glutton, a winebibber, a friend of publicans and sinners; and at length crucified him ignominiously between two thieves, as though he had been a notorious impostor. And when, after his resurrection from the dead, he came to them in the ministry of his apostles, bringing his righteousness and salvation near unto them, they finally rejected him, and all the offers of his grace; for which reason, God was provoked, by a heavy sentence of excommunication, to cut them off from being a church or nation, under which they are lying to this day, his blood being upon them and upon their children, according to their wish at his crucifixion. And thus we see how the stone of God's choosing was rejected by the builders. Let their example and ruin serve as so many beacons, that we of the Gentile churches may not dash ourselves upon the same church-ruining and soul-destroying rocks: which is the very use the apostle Paul makes of this subject, when writing to the Romans (chap. 11:20–23): "Well; because of unbelief they were broken off, and thou standest by faith. Be not high minded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off." Which melancholy event actually happened unto the church of Christ at Rome, as we see at this very day, it being now the seat of Antichrist, and a synagogue of Satan.

The only thing that remains upon this head is, to answer the following question:

Whence was it that the Jewish builders rejected Christ, the stone of God's choosing, trying, and laying?

Answ. 1. This fatal error of theirs proceeded from their ignorance of Christ, in the excellency of his person, and of the glorious mystery of redemption and salvation through him. Acts 3:17, "I wot that through ignorance ye did it, as did also your rulers." 1 Cor. 2:7, 8, "We speak the wisdom of God in a mystery; "which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory." They were men of no despicable parts, capable enough to toss an argument; they thought themselves the only seers in Israel in their day: "Are we blind also?" Yet Christ declares them blind like moles in things relating to his kingdom. The least of Christ's babes, whom they reckoned among the accursed mob, had more of the saving knowledge of God, and of the things of God, than they; and the blind leading the blind, both stumbled on the stumbling-stone, and fell into the ditch together.

Answ. 2. Mistaken notions of the nature of the Messiah's kingdom was another cause of their rejecting this precious stone. They had formed a notion to themselves, without any real ground from Scripture prophecy, that the Messiah was to appear in the form of an earthly monarch, and that he was to lift up the head of the Jewish nation, and make the Romans, and all the nations of the world, their vassals and tributaries; but finding themselves mistaken, they disown and crucify him as an impostor; which, by the by, serves to discover what a dangerous thing it is, not to have right conceptions of the spiritual nature of Christ's kingdom. I am persuaded that carnal notions of the kingdom of Christ, which is not of this world, lie at the bottom of many of the evils and corruptions in the day we live in.

V. The fifth thing in the method was, to inquire what may be implied in Christ's being made the head-stone of the corner, notwithstanding of the attempts of the builders to jostle him out of his place.

1. It implies Christ's exaltation and victory over all his enemies and opposers; he will have the better of them, let them do their worst: however Christ and his cause, interest, and people, may be borne down for a while, yet the scales will turn, and, like the house of David, they shall prevail. Christ was personally oppressed and afflicted, "he drank of the brook in the way:" yet at length "he lifted up the head," and "God hath highly exalted him, and given him a name above every name." And as it was with Christ personal, so it will be with his injured members. However they be afflicted, tossed with tempests, and not comforted, yet God will lay their stones with fair colours, and their foundations with sapphires." Though Sion may be laid in ashes, yet she shall be built up again by the Almighty God; and when the Lord brings her forth to the light, then "shame shall cover her who said, Where is the Lord thy God?"

2. It implies that God has a great regard for the glory of his Son, as the head and king of his church; and that it is his will, "that all men should honour him, even as they honour the Father." This was intimated by a royal mandate, issued forth from the excellent glory, "This is my beloved Son, in whom I am well pleased; hear ye him." God does not reckon it any injury done to him as God Creator, that we worship and serve him in the person of the Redeemer, for "his name is in him;" his glory, his majesty, and other excellent perfections, are in him as they are in the Father; and, therefore, it is his will, "That at the name of Jesus every knee should bow, and every tongue confess, that Jesus Christ is Lord, to the glory of God the Father."

3. It implies that the whole spiritual fabric or building of the church hangs upon him, as the superstructure leans upon the foundation and chief corner-stone. "He shall build the temple and bear the glory," says the prophet Zechariah; and Is. 22:24, "They shall hang upon him all the glory of his Father's house." All the doctrines of the church, and truths of the everlasting gospel, lean upon him: he is their Alpha and Omega; hence we read of "the truth as it is in Jesus;" they meet in him as the spokes of a wheel in the nave. All the promises meet in him, "they are in him, yea, and amen." All the precepts lean upon his authority; for the law is "the law of Christ," it is his "yoke and burden." The whole discipline of the church hangs upon him; the keys of doctrine and discipline hang at his girdle. The government of the church pertains to him; for it is laid upon his shoulders. The ordinances and worship of the church hang on him; no sort of worship, or a part of worship, can be admitted, but what bears the impression of his institution. The officers of the church hang upon him for their commission, and success in their work. In a word, all the members of the church hang upon him: "The whole offspring and issue, the vessels of small quantity, from vessels of cups to vessels of flagons, hang on him, as upon a nail fastened in a sure place."

4. His being made the head-stone of the corner, implies that he is the alone centre of unity in the church; for the head-stone of the corner knits the whole building together, and if that be removed, the walls of the house fall asunder, and so the whole fabric is ruined. If we do not hold the head-stone of the corner, by which the whole building is supplied, and knit together, the fabric of a church, however politically framed, can never stand long. And the reason why the house is tottering at this day, is because there is too much of receding from the corner-stone. Usually, indeed, in a time of defection, the pulpits of those builders whose hands are deepest in it, ring with the doctrine of peace; and if a tongue be moved against the corrupt measures they are going into, the cry is raised, "These that turn the world upside down, are come hither also;" while, in the meantime, it is such as depart from the corner-stone that ruin and tear the building, and not they that give warning to the house or family of its being in danger of fallen. They who do give warning may lay their account to be beaten by their fellow-builders, that are loosing the corner-stone. But this needs be no surprise, for, in all ages, Christ's witnesses have tormented them that dwell upon the earth; and it needs be no discouragement, for though they may be killed and buried, yet there will be a resurrection, both of names and persons.

5. His being the head-stone of the corner implies that Christ is the beauty and ornament of his church, for much of the beauty and ornament of the building lies in the corner-stone. We are told, the daughters of Zion were "like a corner-stone, polished after the similitude of a palace." Christ is "the glory of his people Israel:" and no wonder, for he is "the brightness of his Father's glory." When he is in the midst of his church, countenancing his ordinances, and judicatories, then it is "she looks forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners:" but when he departs, all the glory departs, and a dismal Ichabod succeeds: "Yea, woe also unto them when I depart from them:" as may be seen at this day in the once famous churches of Lesser Asia, and other places, where Christ had once flourishing churches. They departed from the chief corner-stone, in doctrine, discipline, worship, and government, and this provoked him to depart; and upon his departure, the songs of their temples were turned into howlings.

6. It implies that they who would build the church of Christ must still have him in their eye, and that the whole of their conduct and administration in the house of God must be regulated with a view to his glory and honour. If in building a house, the chief corner-stone be not kept in view, irregular work cannot miss to ensue: just so is it in the case in hand; if we shall pretend to build the house of God, and do not keep our eyes on Christ, and his honour and interest, whether in matters of discipline or doctrine, instead of building the church, we do but disorder and disturb it, and throw all into confusion. When we begin work by carnal policy, or have a squint eye upon serving the lusts and humours of men, great or small, or our own worldly interests, and not the glory of our great Redeemer, we but ruin and pull down the church of Christ, instead of building it; and are fair to bury our name, our ministry, and our own souls, and the souls of multitudes, in the rubbish of it. Therefore, there is much need of disinterested views in the management of the affairs of Christ. We that are ministers, as well as others, had much need to learn the lesson of self-denial; to deny our own wisdom, and our worldly interest, as a trifle in respect of his glory, and the advancement of his kingdom.

7. The text implies that God and corrupt builders are driving quite different measures and designs. The builders reject the stone, but God will have it to be the head-stone of the corner; and which of the parties shall prevail, it is easy to judge. Christ shall sit at his Father's right hand, till all his enemies be made his footstool. He will break them that rise up against him as a potter's vessel. "I have set my King (says the Lord), upon my holy hill of Zion;" and who is he that wall dethrone him?

VI. What was last proposed in the method, was the Application of the whole. All the use I shall make of what has been said, shall be wrapt up in the following inferences:

Inf. 1. From what has been said, we may see the excellency of the church of Christ; why, she is a building, an house for God, to dwell in among the children of men. So valuable is this building, that this whole visible creation is only a theatre or scaffold for rearing the house; and whenever the building is completed, the scaffold will be taken down, and committed to the flames. To discover the high estimate God puts upon his church, he calls her by the most endearing names and epithets. He designs her his spouse, his love, his dove, his undefiled, his treasure, his portion his Hephzibah and Beulah, his bed, his resting-place, his walking-place, and his dwelling-place. A whole Trinity—Father, Son, and Holy Ghost—lay themselves out in their particular œconomy for the upbuilding of this house: the grace of the Father, the love and blood of the Son, and all the gracious influences and operations of the Holy Ghost, are laid out for carrying on the work. The whole administrations of providence in the government of the world are adjusted for the benefit of the church, and the faithful members thereof. For this end the reins of administration, the keys of hell and death, were committed into the hands of Christ; for "God hath given him to be the head over all things to the church, which is his body." The Father hath put all things into the hand of the Son, that so all the wheels of providence might be rolled and turned about "for the good of them that love him, and who are the called according to his purpose." The whole institution and administration of gospel ordinances, and all the officers of his ordination, whether ordinary or extraordinary, are designed for her edification, as we see in that forecited, Eph. 4:11, 12, 13, &c. This may let us see, what a valuable trust we have among our hands, to whom God hath committed the affairs of the church, and how tenderly it concerns us to manage them, even like those who are to make an account to the great Lord of the house.

Inf. 2. Is Christ the stone in a way of eminence? Then we may see how necessary and useful it is to preach Christ; why, he is the stone by way of eminence, the stone of God's laying, of his choosing, and the stone which God will have for head-stone of the corner. Paul, as a wise master-builder, laid this foundation among his hearers, and declares that "another foundation can no man lay." It is "Christ whom we preach." "I desire (says he) to know nothing among you, but Christ, and him crucified." The whole of the Scripture revelation meets in him as its centre: all the histories, prophecies, promises, types, precepts, doctrines, and ordinances of the word, they are just full of Christ. The whole Bible, what is it but the testament of Christ, and the testimonial that Christ brought from heaven? "These are they which testify of me." "These things are written, that ye may believe in the name of the only begotten Son of God, and that believing ye may have life in him." And to be sure what is the scope of the whole revelation of the mind of God in the word, ought to be the scope and design of all our sermons. Whatever particular doctrines we insist upon, ought still to be grafted upon the blessed branch that springs out of the root of Jesse; for the truth is only right dispensed, and right known as it is in Jesus. Hence the great Mr Durham tells us, in his first sermon on Is. 53 that "Christ stands under a fourfold relation to preaching. 1. He is the text of it. All preaching is to explain him; and that preaching that does not stand in relation to him, is a preaching besides the text. 2. He is the ground-work and foundation of preaching. So that preaching without him wants a foundation, and is but building castles in the air. 3. He is the great end of preaching, namely, to set him on high in the hearts and affections of our hearers. This design of preaching is not to make ourselves, but our Master, great; to cause his name to be remembered. 4. He is the very power and life of preaching; for he is 'the power of God, and the wisdom of God;' and the gospel is called 'the power of God unto salvation, because therein is revealed the righteousness of God from faith to faith.' "

Inf. 3. If the ministers of the gospel be builders of the house, then see hence the need of trying a man's acquaintance with Christ and the power of religion, before he is admitted unto the ministerial communion, as a fellow-builder in the house of God. Why, that man who is not really acquainted with Christ in an experienced way, may be fair to reject the stone of God's choosing, and so ruin the building, and bury himself and many souls in the ruins of it. Masons know one another, they have certain signs and words by which they are capable to distinguish men of their own art and business from others; so, skilful builders in the house of God are capable, by a spiritual discerning, to know who are fit for being admitted to the work of the Lord, and who not. If such a discerning be given, even unto church members, as to "try the spirits, whether they are of God, because many false prophets are gone out into the world," 1 John 4:1; much more may it be supposed that this discerning faculty is to be found among faithful ministers of the gospel. Hence is that of the apostle to Timothy, Epis. 2:2, "The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also."

Inf. 4. Is it so that the stone is rejected by the builders? Then see hence what a fatal and pernicious thing a corrupt, erroneous, and ignorant ministry is to the church of Christ: why, they spoil, mar, and destroy the whole building; they run counter to the great plot of Heaven, by casting away the stone which God has ordained to be the chief stone of the corner. The new mode of preaching some men have fallen into, with their harangues and flourishes of morality, while Christ is scarcely named, from the beginning to the end of their discourse, I look on as a plot of hell, to throw out the corner-stone, in order to bring us back unto Heathenish or Antichristian darkness. Christ is "the light of the world;" and if he be removed or shuffled out, where are we, but just among the "dark places of the earth, which are full of the habitations of horrid cruelty?" So that, I say, a corrupt ministry, whatever be their fine parts, are the very bane of the church of Christ.

Inf. 5. If it be God's great design, that Christ should be the chief stone of the corner; if this, I say, be the resolution of Heaven; then see hence, that all the attempts of hell, for the depressing of Christ and the ruin of his cause, whether by open enemies or pretended builders, shall be abortive in the issue; for "the counsel of the Lord shall stand, and he will do all his pleasure," in spite of hell and earth. And what is his pleasure and counsel? Why, here it is, "The stone which the builders rejected, the same shall become the head-stone of the corner. The gates of hell have made many an attempt to get the stone of God's choosing rejected, in order to the ruin of the church; but they have never yet prevailed, and never shall: Infinite Wisdom hath always "taken the wise in their own craftiness, and turned the counsel of the froward headlong," and made these very devices of hell and its instruments subservient to lift the corner-stone higher in the building, to the shame and ruin of those who attempted to reject it. This "little stone cut out of the mountain," hath always proved too hard for all the metals that clashed with it, and it will be so to the end of time.

Inf. 6. See, from what is said, what it is that makes a flourishing church. It is not her external peace, plenty, or prosperity; not her connection in politics with kings or parliaments, patrons, heritors, or any other sort of men; but her connection with the chief corner-stone. This, and this only, is what beautifies the whole building, and makes her "increase with the increase of God."

Inf. 7. See hence great ground of lamentation and humiliation at this day. The stone is rejected which God would have to be the chief stone of the corner. Is he not rejected in his prophetical office, through the prevailing ignorance and unbelief that is to be found among the hearers of the gospel? The old complaint may be still renewed in our day, "Who hath believed our report?" Is he not rejected in his priestly office, while the generality with the Jews, "go about to establish their own righteousness, and refuse the righteousness of God?" And is he not rejected in his kingly office and headship in his church, by the abounding profanity, Atheism, and immorality of our day; the generality of professed Christians, their breaking his bands, and casting his cords from them? I cannot now stand to give a full narrative of the injuries that have been done to the royal prerogative of this King of kings, and Lord of lords.

The Roman Antichrist has for a long time invaded the prerogative of the Son of God, by usurping a headship over the church: "He sits in the temple of God, exalting himself above all that is called God." At the imperfect reformation of England, when they threw off the Pope as the head of the church, they lodged the same in the King, declaring him to be supreme head in all cases, civil or ecclesiastic. In the late days of Scotland's apostacy from God, the crown was sacriligiously taken from Christ's head among us also, and set upon the head of a persecuting apostate. Dreadful were the invasions and encroachments that were made upon the crown royal of the King of Zion, by king, parliaments, and persons of all ranks; particularly by the act recissory, whereby axes and hammers were lifted up upon the carved work of the temple, hewing down the glorious work of reformation, restoring abjured Prelacy, rescinding the obligations of our solemn covenants, yea, ordering them to be burnt at the cross of Edinburgh, by the hand of the common hangman, prosecuting to the very death all that owned a work of reformation.

In these bloody days, the headship and sovereignty of Christ was contended for by many of the Lord's worthies even unto death; and it has been the peculiar honour of the church of Scotland, particularly in these days of persecution, to bear testimony unto Christ, as the alone head and king of his church, in opposition unto these dangerous and heaven daring encroachments that were made upon it. And it is much to be regretted and lamented, that, since the Lord turned back our captivity, in any measure, at the late wonderful Revolution, whereby we were freed from the yoke of lordly Prelacy, we have not been so zealous for our great King, and his prerogatives, which were so much invaded, as might have been expected, upon our deliverance from that Egyptian thraldom. I do not remember of any particular act of assembly since the Revolution, whereby the rights of the crown of Christ are asserted, in opposition to the encroachments that were made upon them in these days of public apostacy and persecution. Yea, instead of that, are there not invasions and encroachments made upon the authority of Christ, and the immunities of his kingdom, even since that period, particularly in the end of Queen Anne's reign, when designs were formed for the overthrow of a Protestant succession? His headship and authority was invaded by an almost boundless toleration of all errors in doctrine, and corruptions in worship, excepting Popery, and blasphemy against the Holy Trinity; two evils that never prevailed more in the memory of man in these lands, than since the toleration act was passed. His authority was at the same time invaded by the act restoring patronages, whereby power is given to a malignant lord or laird, to present a man to take the charge of precious souls, who has perhaps no more concern about their salvation than the Great Turk. And is it not a matter of lamentation, to see some of the judicatories of this church, whose province it is to contend for the sovereignty of Christ, and the rights of his subjects, falling in with patrons and heritors of the nation, in opposition to the known rights of the Christian people to elect and choose their own pastors? How are the rights of the Lord's people invaded and trod upon by violent settlements up and down the land? A cry is gone up to heaven against the builders, by the spouse of Christ, like that, Song 5:7, "The watchman that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me." A cry and complaint came in before the bar of the last assembly, for relief and redress of these, and many other grievances, both from ministers and people; but instead of a due regard had thereto, an act is passed confining the power of election unto heritors and elders, whereby a new wound is given to the prerogative of Christ, and the privilege of his subjects. I shall say the less of this act now, that I had an opportunity to exoner myself, with relation to it, before the national assembly where it was passed. Only, allow me to say, that whatever church authority may be in that act, yet it wants the authority of the Son of God. All ecclesiastical authority under heaven is derived from him, and therefore any act that wants his authority, has no authority at all. And seeing the reverend synod has put me in this place, where I am in Christ's stead, I must be allowed to say of this act, what I apprehend Christ himself would say of it, were he personally present where I am, and that is, that by this act the corner-stone is receded from, he is rejected in his poor members, and the rich of this world put in their room; I say, were Christ here present, I think he would say, with relation to that act, "Inasmuch as ye did unto one of the least of these, ye did it unto me." By this act, Christ is rejected in his authority, because I can find no warrant from the word of God, to confer the spiritual privileges of his house upon the rich beyond the poor: whereas, by this act, the man with the gold-ring and gay clothing, is preferred unto the man with the vile raiment and poor attire. I add further, that this act, I judge it inconsistent with the principles and the practices of the best reformed churches, asserted in their public confessions of faith, and particularly with the known principles of this church since the reformation, asserted in our books of discipline, which we are bound by solemn covenant to maintain. I am firmly persuaded, that, if a timely remedy be not provided, this act will very soon terminate in the overthrow of the church of Scotland, and of a faithful ministry therein, in regard that the power of electing ministers is thereby principally lodged in the hands of a set of men who are generally disaffected to the power of godliness, to the doctrine, discipline, worship, and government of this church, as well as to the government of our gracious sovereign King George, and the Protestant succession in his family.

All sound Presbyterians, who read the history of our forefathers, generally approve of the practice of Mr Samuel Rutherford, Mr James Guthrie, and other ministers of this church, who protested against the resolutions, as a thing inconsistent with our covenants, and prejudicial to the work of reformation, although thereby the door was only open to malignants to come into places of civil or military trust; and we, who live at this time of day, may see the pernicious effects these resolutions had in the church of Scotland. But what would our forefathers have thought, or what will succeeding generations think of this act of assembly, whereby malignants are vested, not with a civil or military, but with an ecclesiastical power, in the settlement of the generality of ministers through the church of Scotland, by which means the church of Scotland and her sacred privileges are rendered exceeding cheap, even in the eyes of her avowed enemies, this being a compliment they neither expected nor desired at our hands. But, after all, I have good reason to believe, that this act is far from being the mind of the generality of presbyteries through this national church; and therefore would gladly hope a seasonable stand shall yet be made against it in order to prevent its pernicious consequences.

My last inference shall be in a word of Exhortation. Are ministers of the gospel builders of the church, and is it the great plot of Heaven to have Christ exalted as the head-stone of the corner? Then let me call and exhort my reverend brethren and fathers (and I desire to apply the exhortation to myself,) to concur with heart and hand, in lifting up the chief corner-stone, and making his name to be remembered unto all generations, that the people may praise him for ever and ever. However, he has been, or still is rejected by other builders; yet let us study to exalt him, saying one to another, "O magnify the Lord with me, and let us exalt his name together."

I shall not stay, after what has been said, to use many motives; only, in so many words, let us consider the excellency of his person, and the relation he bears to us and others of our tribe or family, both by nature and office, he being "Immanual, God with us," ordained the great Prophet, Priest, and King of the church, to answer the maladies and miseries of ignorance, guilt, and bondage, we are brought under by the sin of the first Adam. Let us consider, that it is his Father's will, "that all men should honour him, even as they honour the Father" himself; yea, his Father has "highly exalted him, and given him a name above every name," and hath ordered that every tongue should confess that Jesus is the Lord, to the glory of his eternal Father." Let us consider, that this is the work of the Holy Ghost, the great scope of all his dictates in the word, and of all his graces, influences, and operations in the heart, being to lift up this corner-stone: John 16:14, "He shall glorify me: for he shall receive of mine, and shall show it unto you." This is the work wherein angels delight to be employed: with what alacrity do they celebrate his nativity, and tell the tidings of it unto the shepherds! Luke 2:10, 11, "Behold, I bring you good tidings of great joy, which shall be to all people." "For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." And, thereupon, ver. 13, 14, a multitude of the heavenly host praise God, saying, "Glory to God in the highest, and on earth peace, good-will towards men." This was the work of all the prophets under the Old Testament, they all prophesied of him, "testified of his sufferings, and of the glory that should follow." They were as so many harbingers, sent to prepare the world for the reception of this glorious person. All the apostles, prophets, evangelists, pastors, and teachers, given by him unto the New Testament church, have had this as the great scope of their ministry, to edify the body of Christ, by lifting up the glory of this head stone of the corner, Rev. 4:10. In short, this is, and has been the business of the church militant here upon earth, and will be the work of the church triumphant through eternity. They all with one voice cry, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing," Rev. 5:12. And is it not glorious encouragement to us, to lift up the honour of our Redeemer, when we have such company to join us in our work?

Again, let us consider that Christ is the stone, without which, there can be no building, for he is the church's all. "Christ is all, and in all." He is her light, her life, her righteousness, her strength, her peace, her food, her clothing, her wisdom, her holiness. So that if he be wanting all is wanting, and the church is ruined. We cannot answer the commission we bear from our great Master, if we do not exalt the chief corner-stone. It is "Christ whom we preach," Col. 1:28. We are to be of Paul's spirit, "to know nothing" among our hearers, "but Christ, and him crucified;" we are "always to triumph in the revelation of Christ, so as the favour of his knowledge may be made manifest by us in every place." To conclude, we can never finish our course with joy, and the ministry we have received of the Lord, except this be the great scope of our work, whether in doctrine, discipline, worship, or government.

I shall shut up this discourse, with a few advices in order to our being successful builders of this glorious fabric, whereof Christ is the head-stone of the corner.

1. Then, let us beware of the fatal errors before mentioned, whereby the Jewish builders ruined their once glorious fabric, and buried themselves in the ruins thereof. Let us beware of those doctrines vented in our day, which disparage the person of our glorious Redeemer, and derogate from the supreme and independent Deity, or his headship and sovereignty in his church. Let us beware of nauseating the spirituality of his doctrine, and the sublime mysteries of our holy religion, preferring thereunto the harangues of moralists. When we preach the law, let us open it in its extent and spirituality, so as to turn its edge upon the heart and conscience, that it may be a discerner of the thoughts and intents of the heart. Let us preach up the everlasting righteousness of the Son, as the only ground of a sinner's justification, and beware of everything that has the least tendency to foster a sinner in his hope of salvation by the works of the law. Let us beware of blocking up the door of access to Christ, by legal qualifications, which are nowhere to be had but in Christ himself. Let us beware of formality either in preaching or praying, whereby we may deaden the ordinances of God to our own souls, or the souls of our hearers; and in order thereto, let us take care to licence or lay hands upon none, but such as, in the judgment of charity, we have reason to think are acquainted with the power of godliness, even though they have been trained up in literature at the foot of a professor of divinity. Let us beware of carnal policy in the matters of Christ's kingdom and glory. Let us beware of valuing ourselves upon the favour of men, great or small. Especially let us take care, that we be not swayed in the matters of Christ with the favour of great men; for this has been "a snare on Mizpeh, and a net spread upon Tabor." Let us study impartially the exercise of discipline, and beware of turning the edge of it against them that deserve it least. And let us set ourselves to stop these passages into the house of God, by which, thieves and robbers most ordinarily enter, that the house of God be not turned into a den of thieves.

2. In order to our being successful builders, let us seek the builders word from the great Master builder; for there is a word which Christ gives to his faithful ministers, whereby the art of building is much conveyed, John 17:14, "I have given them thy word." Without this word from the mouth of Christ, we will never know the true art of building the church: by this word, the man of God is made a perfect builder, throughly furnished unto every good work. And if you ask me, what is that word? I answer, it is an experimental acquaintance with the power of the word upon the soul, particularly the knowledge of that leading mystery, "God manifested in the flesh."

3. Let us take care that every stone of the building correspond with the foundation and corner-stone; whatever doctrines or practices do not hang right with this regulating stone, let that be cast. In order, to which, let us examine our own and others doctrines and conversation by the plumb-line and infallible rule of the word: "To the law, and to the testimony: if they speak not according to this word, it is because there is no light in them," Is. 8:20.

4. Let us observe the signs of the times; and whenever we discern the danger a-coming, either from open enemies or pretended friends, let us give the cry, like faithful watchmen; and, though fellow builders be offended, there is no help for that. It is a heavy charge that is laid by God against some, as above, that they were dumb dogs, that could not bark, but preferred their own carnal ease unto the safety of the church, Is. 56:10, 11, 12.

5. Lastly, Let us wrestle much at a throne of grace for the countenance of the great Master, and assistance of his Spirit; for "except the Lord build the house, the builders build in vain. Paul may plant, and Apollos water; but it is God that giveth the increase."

THE GOVERNMENT UPON CHRIST'S SHOULDER

A Sermon preached on Sabbath Evening after the Sacrament at Stirling, June 4, 1732.

Is. 9:6, "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of peace."

THE great design of God, in his whole works of creation and providence, is to manifest and make known the glory of his power, wisdom, goodness, and greatness to the children of men: hence is that of David, Ps. 19 from the beginning, "The heavens declare the glory of God: and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge." And if it be asked, What the great design of God is in the Scriptures? I answer, It is just to bring a lost world to the knowledge of a Saviour, "who is the brightness of the Father's glory, and the express image of his person." All the prophecies, promises, histories, and doctrines of the word, do point us to him, as the needle in the mariner's compass points to the pole-star: "To him bore all the prophets witness." And when apostles under the New Testament were sent unto all nations, with the silver trumpet of the everlasting gospel in their mouths, what was the great theme of their sermons? It was just to make Christ known among the nations; he was the Alpha and Omega of their whole ministry; it is Christ, says Paul to the Colossians, "whom we preach;" and, writing to the Corinthians, he declares, that "he desired to know nothing among them, but Christ, and him crucified." In short, Sirs, our preaching and your hearing are in vain, unless we bring you into the knowledge of Christ, and an acquaintance with him; he is "the foundation God hath laid in Zion, and another foundation can no man lay." Our design in preaching, and yours in hearing, should be to make you truly gracious and religious; but how shall ever a man be acquainted with the power of godliness, if he be a stranger to him who is the great mystery of it, even "God manifested in the flesh?" How shall we ever fulfil the law as a covenant, but by acquaintance with him, who is "the end of the law for righteousness to every one that believeth?" How shall we ever fulfil it as a rule, but by faith in him, who is "the glory of our strength?" And how shall we ever come to God, from whence we are separate, but by him who is "the way, the new and living way," and without whom there is no coming to the Father? So that all the lines of religion meet in him as their centre. That I may commend him to you, I have read this text of Scripture, which is as full of Christ as any that we meet with in the Scriptures of truth; and the more of Christ be in any text, the more marrow and fatness, the more savour and sweetness, will be in it to the soul that knows him. "Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder," &c.

The prophet, in the close of the preceding chapter, having spoken of dark and dismal days of trouble and distress, comes in the beginning of this, to comfort and encourage the hearts of true believers, with the great and good things which were a-coming in the days of the great Messiah; and there are three great New Testament blessings he condescends upon.

1. Great light should spring up to a lost world, ver. 2, "The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined." This world, particularly of the Gentile nations, before the coming of Christ, was a dungeon of darkness, it was a valley of the shadow of death, for want of the gospel light; for "where no vision is, the people perish." But by the coming of Christ, whose "goings forth were prepared as the morning," in the dispensation of the everlasting gospel, "life and immortality are brought to light;" on which account, we in this land may join issue with Zacharias in his song, Luke 1:78, 79, "Through the tender mercy of our God; whereby the day-spring from on high hath visited us, to give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace." O that there were a suitable prizing of gospel light, among those who have it in the external dispensation of it! but, alas! is not that word of Christ too applicable to many, "Light is come into the world, and men have loved darkness rather than light, because their deeds are evil?"

2. A second great New Testament blessing the prophet speaks of, is joy in the Lord, ver. 3, "Thou hast multiplied the nation, and not increased the joy: they joy before thee, according to the joy in harvest, and as men rejoice when they divide the spoil." The holy nation of the New Testament church would be multiplied upon the promulgation of the gospel light, so that Christ should have the "dew of his youth," by the "flowing in of the nations" unto the bosom of the church; but yet the carnal joy of Israel should not be thereby increased, like that of the Jews, when they sat under their vines, and under their fig trees, eating the milk and honey of the land of Canaan; yet there should be abundance of spiritual joy in the Lord, which would put more gladness in the hearts of true converts, than the joy of the harvest, or of them that divide the spoil. Observe that the joy of faith, which terminates in the person, righteousness, fulness of Christ, and the favour of God through him, infinitely exceeds all the carnal mirth and jollity of a transient world, which is but "like the crackling of thorns under a pot;" the joy of faith is a "joy unspeakable, and full of glory."

3. Spiritual liberty and freedom is the third New Testament blessing that would follow the great Messiah, ver. 4, 5, "For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. For every battle of the warrior is with confused noise, and garments rolled in blood, but this shall be with burning and fuel of fire." As Gideon was an instrument, in the hand of God, for breaking the heavy yoke of oppression that Midian had wreathed about the neck of Israel of old; so Christ, upon his coming like a mighty champion, should travel in the greatness of his strength, to deliver poor sinners from the hands of all their enemies, sin, Satan, the world, and the curse of a broken law, unto which they were in bondage. But yet, let it be observed, that there is a great disparity betwixt Gideon's way of rescuing Israel, and Christ's way of delivering his people from their spiritual bondage; for Gideon at that time delivered Israel by the force of carnal arms, "with the confused noise of the warrior, and garments rolled in blood;" but the weapons of Christ's kingdom are not such; no, they "are not carnal, but mighty through God to the pulling down of strongholds." Christ's kingdom is to be reared, and spiritual liberty brought about by burning and fuel of fire, or "by the spirit of judgment, and the spirit of burning," chap. 4:4, that is, by the power of the Spirit of Christ, coming along with the dispensation of gospel light, which would burn up and consume the lusts and corruptions of men, and all the works of the devil, even as fire consumes any combustible matter that is cast into it.

Now, if any should ask who is he, and where is he, that shall do all these great things? Why, here you have an answer in the words of my text, "For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder," &c. The prophet, chap. 7:14, had told them that "a virgin should conceive, and bring forth a son, and they shall call his name Immanuel;" now, says he, this is he that shall do all these great wonderful things on his appearance upon the stage of time, for to us he is born, and to us he is given.

In the words we may notice these things following. (1.) The incarnation of the great Messiah; for here the prophet speaks of his birth. (2.) His donation; he is the gift of God to a lost world, "Unto us a son is given." (3.) His advancement to the supreme rule and authority, "The government shall be upon his shoulder." (4.) His character and designation, in five names here given him, which shows that he has a name above every name, "Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of peace." (5.) We have the relation he stands in to lost sinners of Adam's family; he is born to us, he is given to us, and not to the angels which fell. (6.) We have the application and triumph of faith upon all this; for the church here lays claim to him, and triumphs in her claim; for the words are uttered in a way of holy boasting, "Unto us this child is born, unto us this son is given;" much like the triumph of the spouse, Song 5:16, "This is my beloved, and this is my friend, O daughters of Jerusalem;" as if she had challenged the whole world to show his match. I have discoursed already of the first two of these particulars, and now I go on to the third, viz., the authority wherewith Christ is vested in the church, by his Father's ordination, "The government shall be upon his shoulder."

Sirs, ye have been this day travelling with him to Golgotha and Calvary, where you might see him bearing his cross, yea, nailed to it, and pouring out his soul unto death, in a way of satisfaction to justice for our sins. But now, I would lead you unto Mount Sion, that ye may view him swaying the sceptre of heaven; for the government is laid upon his shoulder, the Father hath put all things into his hand for the good of his church. What is needful for the explication of these words will occur in speaking to this doctrine.

DOCT.—"That as the church is Christ's peculiar kingdom in this world; so the government thereof is, by the Father's ordination, committed to him, or laid upon his shoulder."

For confirmation of the doctrine, I need only repeat the words of the text, though many other scriptures might be adduced, which, to gain time, I wave at present, "Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder."

In discoursing of which doctrine, through divine assistance, I shall endeavour to do these things.

I. I would offer a few thoughts anent the church or kingdom of Christ in the world.

II. Speak a little of the government of his kingdom.

III. How it is committed to him by his Father.

IV. Why it is committed to him, or laid upon his shoulder.

V. Apply.

I. The first thing is, to offer a few thoughts anent the church or kingdom of Christ in this world.

1. Then, by the church I understand that remnant of Adam's family, who, being determined to break their covenant with hell, and their agreement with death, join themselves to Christ, as their prophet, priest, and king, either in reality, or by a visible and credible profession of their faith in him. This remnant of Adam's family, as they are scattered through the world, make the church universal; and any particular member of this, whether in a nation, congregation, or family, are called particular churches, national, parochial, or domestic; but still these are but branches of the church universal, which makes the mystical body of Christ in the world.

2. The church or kingdom of Christ, during the Old Testament dispensation, was peculiarly confined to the posterity of Abraham, to the nation of the Jews, excepting a few Gentile proselytes; but now, since the coming of Christ in the flesh, and his resurrection from the dead, is extended also to the Gentile nations, according to Ps. 2:8. The partition wall being removed, and a door of faith open to the Gentiles, Christ is now set for an ensign to the Gentile world, Is. 11:10, "And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious."

3. All the subjects of Christ's kingdom and government are originally brought out of the territories of hell, being "children of wrath, even as others." Every man by nature comes into this world wearing the devil's livery of original sin, and of a depraved nature, till Christ, in a day of power, come and set the captive of the mighty at liberty; the strong man keeps the house, till Christ, who is the stronger, enter in and spoil him of his goods, and translate the poor soul from the power of darkness into his kingdom of light.

4. The great engine whereby Christ rears up a kingdom to himself in the world, is the preaching of the everlasting gospel, accompanied with the power and efficacy of his Spirit. This is called "the rod of his strength," whereby he makes "a willing people." The gospel is "the power of God unto salvation;" and it is by these weapons, which "are not carnal, but mighty through God," he casts down strongholds.

5. The church and kingdom of Christ being founded and governed by him, "in whom all the treasures of wisdom and knowledge are hid," cannot miss of being one of the best regulated societies in the world as under his management, whatever irregularities may be found in her through the corruptions of men intermingling with the concerns of the kingdom. The church, because of her comely order and regularity, and as she is moulded by her King in the midst of her, is compared unto a city lying four square, Rev. 21; she is said to be "comely as Jerusalem, beautiful for situation, the joy of the whole earth." Everything necessary to render any kingdom or society regular, is to be found in the church or kingdom of Christ. As,

1st, A kingdom well constituted hath its laws; and so hath the church of Christ. And the laws given by her King are all holy, just, and good; and all the true subjects of the kingdom delight in the laws of their King, as being the transcript of infinite wisdom and equity.

2dly, A kingdom hath its officers under its king; and so hath the church of Christ; "for he gave some apostles: and some prophets: and some evangelists: and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ," Eph. 4:11, 12, 13. And it is by his officers, or office-bearers, that ye have been served this day at his table, according to his direction.

3dly, A kingdom hath its courts, where the subjects attend to receive the will of the king, and the benefits of his administration; and so hath the church. David, speaking of the Old Testament church, and particularly of Jerusalem, a type of the New Testament church, tells us, "There are set thrones of judgment, the thrones of the house of David, whither the tribes go up, the tribes of the Lord, unto the testimony of Israel." The church of Christ, even the church militant, hath her courts for government, where the key of discipline is exercised; and her courts for worship, where the doctrine, the ordinances of worship, are dispensed.

4thly, A kingdom hath its seal: we hear frequently of the broad seal of the kingdom, which is commonly appended unto charters for their confirmation. So, in the kingdom of Christ, he hath appended two public seals unto the charter of his covenant of grace, viz., baptism, and the Lord's supper; the last of which we have this day been dispensing unto you, for the confirmation of your faith as to the validity of the charter: and happy for ever is that man who has got the internal seal of the sacrament, and privy seal of the Holy Spirit with it; for he is "sealed up to the day of redemption."

5thly, A kingdom commonly hath its enemies to grapple with, both foreign and intestine; and so hath the kingdom of Christ. The gates of hell, and its auxiliaries, have in all ages been attempting to overthrow the kingdom of Christ in the world; the dragon with his angels and armies make war against Michael and his angels: and the war between the seed of the woman and the seed of the serpent, like that betwixt Amalek and Israel, will never end while the world stands. But besides the foreign enemies the church of Christ hath to deal with, intestine enemies, corrupt officers, members, and ministers, pretending to build, and yet causing the work to cease, in as far as in them lies. Yea, the true subjects of this kingdom of Christ, have the enemy of a deceitful and corrupt heart within them, that is ready to join hand with the enemy that is more foreign. The kingdom of Christ is a theatre of continual war, from the disturbance perpetually created by some of these enemies, and will be militant while in this world; "for we wrestle not against flesh and blood only, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places:" and ye who have been this day at the banqueting house, "provide and prepare for the battle," &c.

6thly, A kingdom hath its armies and auxiliaries, and so hath the church of Christ, being in a confederacy with the Lord of hosts. The armies of heaven are ready to fight her quarrel, and to step into the assistance of the true believer, who is minting to fight the good fight of faith, under the conduct of the Captain of salvation. And because all the subjects are soldiers, here is a suitable military equipage provided for them, "the shield of faith, the helmet of salvation," &c.

7thly, A kingdom hath its fortifications and strongholds; and so hath the church of Christ, Is. 26:1, "In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks." The strong ramparts of the kingdom are the divine attributes; for "as the mountains are round about Jerusalem, so the Lord encompasseth them that fear him." A God in Christ is the church's refuge, Ps. 46:1, "God is our refuge and strength, a very present help in trouble."

II. The second thing was to speak a little of the government and administration of the kingdom. What I have to offer as to this, take in the particulars following:

1. Christ himself you see in the text is the great and glorious Governor, "The government shall be upon his shoulder," Ps. 2:6, "Yet have I set my King upon my holy hill of Zion." Mic. 5:2, "But thou, Bethlehem-Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." Mic. 2:13, "And their king shall pass before them, and the Lord on the head of them." Eph. 1:22, 23, "He hath given him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all." O how may the church of believers pride themselves in their King and Governor, saying, "The Lord is our defence, the Holy One of Israel is our King: in him shall all the seed of Israel be justified, and shall glory!"

2 All things in heaven, earth, and hell, are put under the power of Christ, for the more advantageous government of his church, Eph. 1:22, 23, just now quoted, and Philip. 2:9, 10, 11. So that not only the government of the church, but the government of angels, men, and devils, of all things visible and invisible, are in the hand of Christ for the sake of his church. Hence is that promise or article of his latter will, Rom. 8:28, "All things work together for good, to them that love God, to them who are the called according to his purpose."

3. Christ the King of Zion is wonderfully fitted by his Father for the government and administration. You read of his qualifications for it, Is. 11:2, 3, 4, "And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears. But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked." O! where was there ever such a well qualified Governor? It is impossible he can err in his administration. And what sweetens this is, that the qualifications of the King are communicable, and actually communicated unto all the loyal subjects of the kingdom; for he is not only a head of government, but of influences: for "out of his fulness do all we receive, and grace for grace."

4. Christ's government and administration are very wonderful and surprising; you see here that the name of the Governor is Wonderful. He is wonderful in his person, and wonderful in his administration; for, by his skill of management in his kingdom, he brings light out of darkness, order out of confusion, life out of death, and strength out of weakness: and, therefore, the subjects may be easy amidst the greatest apparent confusion, even though the mountains were removing, and heaven and earth mingling; for he is "the Lord that doth wonders, and rules even in the raging of the sea," &c.

5. Christ's government and administration in and about his church and people is exceeding wise; so much is imported in his being called the Counsellor. "Wisdom and counsel are his; there is no searching out of his understanding." The deepest laid plots of hell are all open before him; for "he discovereth deep things out of darkness, and bringeth out to light the shadow of death;" he rules in the midst of his enemies, and turns all their counsels to foolishness. And as for his loyal subjects, "he will guide them by his counsel, and afterward bring them to glory."

6. Christ's government and administration are irresistible; for the Governor is "The mighty God," who will go through with his designs: "Who can stay his hand, or say unto him, What dost thou?" "O let Mount Zion rejoice, let the daughters of Judah be glad;" for her King in the midst of her is mighty, yea, the almighty God, who is able to protect his servants, and is both able and resolved to destroy his enemies: "Strong is his hand, and high is his right hand; and his right hand doth ever valiantly." How valiantly did he spoil principalities and powers on the cross? And he is as valiant as ever.

7. Christ, in the government of his church and people, is exceeding tender and compassionate; for his name is "The everlasting Father, with whom compassions flow; and his mercy is from everlasting to everlasting upon them that fear him. As a father pitieth his children; so the Lord pitieth them that fear him. He gathers the lambs in his bosom, and gently leads those that are with young." And "in him the fatherless findeth mercy. He will not break the bruised reed, nor quench the smoking flax."

8. Christ's government and administration of his church are very peaceable; for his name is "The Prince of peace," and "of the increase of his government and peace there shall be no end." It is true, he has told his subjects, that "in the world they shall have tribulation, but yet in him they shall have peace," for "he hath overcome the world;" and the peace he gives is such as the world can neither give nor take away, John 14:27, "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you."

9. This government is everlasting; for "of the increase of his government there shall be no end. His kingdom is an everlasting kingdom, and his dominion that which shall not be destroyed; his seed shall endure for ever, and his throne built up to all generations." Other kings die, and their kingdoms moulder away into nothing; but he is "The King eternal, immortal," and his kingdom endureth for ever. "Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Judgment and justice are the habitation of his throne:" and this is what renders his government everlasting, because this King doth rule in righteousness, and his throne is established in justice.

III. The third thing was, to inquire how "the government of the church is committed unto Christ, or laid upon his shoulder." Interpreters think, that in this expression there is an allusion to the ancient custom of carrying the ensigns of government upon the shoulders of those who were invested with it, or of their officers. The plain meaning is, that the government and supreme authority of the church, whether militant or triumphant, is devolved upon him. An expression much of the same import you have, Is. 22:22, "And the key of the house of David will I lay upon his shoulder: so he shall open, and none shall shut, and he shall shut and none shall open." Now, the government is committed to Christ, or laid upon his shoulder, with a three or fourfold solemnity.

1. With the solemnity of an unalterable decree, Ps. 2:6–8, "Yet have I set my king upon my holy hill of Zion. I will declare the decree: the Lord hath said unto me, Thou art my Son, this day have I begotten thee." "Ask of me, and I shall give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession." Now can this decree of Heaven be reversed, or these mountains of brass be overturned? No, surely, "the counsel of the Lord shall stand;" and, therefore, the crown shall stand on the Redeemer's head, "and the government lie upon his shoulder."

2. With the solemnity of a covenant transacted betwixt him and his eternal Father, when the council of peace was between them both. And what is the issue of that grand council, which was held in heaven, from the ancient ages of eternity? It was just that "the man whose name is the BRANCH; should come out of his place, that he should bear the glory, and that he should sit and rule upon his throne," Zech. 6:12, 13.

3. With the solemnity of an oath, ratifying the determination of the council of peace in this matter, Ps. 89:3, 4, "I have made a covenant with my chosen; I have sworn unto David my servant. Thy seed will I establish for ever, and build up thy throne to all generations." And you see, ver. 35, that in his oath he impignorates his holiness, the most orient and dazzling jewel of his crown, for the greater security, "Once have I sworn by my holiness, that I will not lie unto David," i.e. I will as soon cease to be a holy God, as turn my Son out of the government; no, it shall lie upon his shoulder, as long as I am holy, and that is for ever and ever. The government is committed to him by a solemn election and investure; he was elected to the government by his own Father, and the joint concurrence of all the subjects, Is. 42:1, He is "mine elect in whom my soul delighteth." Ps. 89:19, 20, "I have exalted one chosen out of the people." "I have found David my servant; with my holy oil have I anointed him." And the whole family of heaven and earth concur in the choice, without a contradictory voice: hence when he mounts the throne, and ascends up on high, they all clap their hands, saying, as Ps. 47:5, 6, "God is gone up with a shout, the Lord with the sound of a trumpet." "Sing praises to God, sing praises: sing praises unto our King, sing praises." That passage, Rev. 5:11, 12, is thought by some judicious interpreters, particularly the great Owen, to have a respect unto the reception Christ met with, when he returned to heaven, and sat down on the throne in our nature: "And I beheld, and I heard the voice of many angels round about the throne, and the beast, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;" and what say they? how cordially do they give their vote, that he should reign? Saying, with a loud voice, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."

IV. The fourth thing was to give the reasons of the doctrine. Why is the government laid upon his shoulder? I answer,

1. Because his shoulder alone was able to bear the weight of the administration and government of the church. They who usurp the administration take too much upon them: it is a burden too heavy for angels or archangels; how then should sinful worms bear it? God the Father saw that none in heaven or earth but his own eternal Son was match for such a province; and, therefore, commits it to him, with a promise of his own assistance in the government, Ps. 89:19–21, "I have laid help upon one that is mighty." "I have found him: I have anointed him; with whom my hand shall be established: mine arm also shall strengthen him."

2. It is laid upon his shoulder, or committed to him, that he might be in better capacity for accomplishing the salvation of his people, and bringing many sons and daughters unto glory; hence we find his kingdom and salvation frequently joined together; "Thou art my King of old, working salvation in the midst of the earth;" and Zech. 9:9, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold thy King cometh unto thee; he is just, and having salvation. Let his kingdom be never so low, his subjects in the worst of bondage and misery, whether as to the external or internal man, if their Governor and King give but the word of command, immediately deliverance comes, Ps. 44:4, "Thou art my King, O God, command deliverances for Jacob." His command dried up the Red Sea, divided Jordan, and brought Israel into the promised land.

3. The government is laid upon his shoulder, that he may "still the enemy and the avenger," that he may resent his Father's quarrel against Satan, and entirely bruise his head, for his defacing and striking at his and his Father's image in our first parents, and disturbing his government, which he had established in innocence. Christ's great business, when he appeared in this world in person, and when he appears in the dispensation of the gospel, and power of his Spirit, is to destroy the works of the devil, to rear up his own kingdom, in the ruin of the old serpent and his seed. Hence it is, that when he takes the field, he gives the shout of war against that enemy and all that join him, Is. 63:4, "The day of vengeance is in mine heart, and the year of my Redeemed is come."

4. The government is laid upon his shoulder, or committed unto him, because he hath a just title to it. As,

1st, He has a title to it by birth. He is God's first born, and, therefore, he will make him "higher than the kings of the earth:" yea, he is "King of kings, and Lord of lords."

2dly, He has a title to it by purchase. He hath redeemed his church by his own blood; and, therefore, has the best right to govern her: his cross was the way in which he came to the crown; he suffered, and then entered into his glory.

3dly, He has a right to it by his Father's promise and charter, granted him upon the footing of his death and satisfaction, Is. 53:12, "Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong: because he hath poured out his soul unto death;" and Philip. 2:8, 9, 10, we are told, that "because he endured the cross, and despised the shame, therefore God also hath highly exalted him, and given him a name which is above every name."

4thly, He has a title to it by conquest. He invades the territories of the god of this world, sets up his standard within his dominions, and spoils principalities and powers, sets the captives of the mighty at liberty, he travels in the greatness of his strength, showing himself mighty to save, subduing sinners, and bringing every thought into captivity to his obedience; and because he doth so, therefore the government is committed to him, and laid upon his shoulder.

V. The fifth thing was the Application of the doctrine.

The first use may be of information in the following particulars: Is it so, that the government is laid upon the shoulders of the Redeemer by the ordination of the Father? See hence,

1. The wonderful love of God which he bears to his church and people, in providing such a Ruler and Governor for them. I remember the queen of Sheba, 1 Kings 10:9, in her address to Solomon, she says, "Because the Lord loved Israel for ever, therefore made he thee king, to do judgment and justice." So, well may we say here, "Because the Lord loved his church and people, therefore he made his own eternal Son King in the midst of her, and laid the government upon his shoulders." O what a wonderful evidence of his love is this! And should not this make the under-governors of the church very tender, and take heed of ruling with rigour, and to be aware of what rulers they set over her?

2. See hence what a happy government and administration believers, the saints of God, are under, viz., the government of the child born, and the son given to us, whose name is Wonderful, Counsellor, &c. The queen of Sheba, in the place now cited, 1 Kings 10:9, when she saw the glory of Solomon, and the wisdom of his administration, her spirit fails her; and, ver. 8, she cries out, "Happy are thy men, happy are these thy servants which stand continually before thee, and that hear thy wisdom." But "Behold a greater than Solomon is here." Solomon, and all his wisdom and glory, was but a faint type of the glory and wisdom of the Lord Jesus Christ, and the glory of his person and administration; and, therefore, upon far better ground we may say of the subjects of Christ's kingdom, as Moses did of Israel, Deut. 33:29, "Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency!"

3. See hence the misery of a wicked unbelieving world, who will not have him to rule over them, on whose shoulders the government is laid, but break his bands, and cast away his cords from them; why, he that sits in heaven shall laugh at their impotent attempts against the government of his Son, and he hath authorised him to break all that will not bow to his government: "Thou shalt break them as with a rod of iron, thou shalt dash them in pieces like a potter's vessel." Even the great potentates, who will not stoop unto him, he will cut them off; for "he cuts off the spirit of princes, and is terrible to the kings of the earth, and strikes them through in the day of his wrath," &c.

4. Is it so that the government is laid upon his shoulders? Then see the nullity of all acts, laws, and constitutions, that do not bear the stamp of Christ, and that are not consistent with the laws and orders he has left for the government of his church. They cannot miss to be null, because Zion's King never touched them with his sceptre, they want a foundation in the word of God; and unless acts and laws are founded there, they have no foundation at all, because there is no church authority but what is derived from him.

5. See hence that they run a very dangerous risk who do injury to his subjects, or strip them of any of the rights, privileges, or immunities he has granted them, and purchased for them with the price of his blood. Among other privileges which Zion's King hath allowed his subjects, this is none of the least, that they should have the choice of their pastors; for which cause he hath required them to try the spirits and gifts, ministers are endowed with, whether they be calculated for the edification of their souls, 1 John 4:1. It is a command not given unto heritors and elders only, but even to little children, young men and fathers; "Beloved (says he), believe not every spirit, but try the spirits," viz., of ministers and preachers, "whether they are of God:" and the reason he gives is remarkable in the close of the verse, "Because many false prophets are gone abroad into the world." And in a suitableness to this trying of the spirits of the prophets, we find, Acts 6 that it was "the multitude of disciples," that by express order are commanded to choose out from among them "men full of the Holy Ghost and wisdom." The apostles, the extraordinary officers in the church, and who, one would think, were the most competent judges of men full of the Holy Ghost and wisdom; yet they would not take that power upon them, which is now lodged in heritors and elders. I fear, the partiality shown in our public acts, in preferring the great, the noble, the rich man with the gay clothing, before the poor of this world, whom generally God hath chosen, rich in faith, and heirs of the kingdom, lay a foundation for a controversy between God and this nation, which will not soon be at an end. Christ's little ones are but little regarded now-a-days; but they who maltreat them, to gratify the greatest upon earth, will smart for it in the issue. It is an awful word uttered by him upon whose shoulders the government is laid, Matt. 18:6, 7, "But whoso shall offend one of these little ones which believe in me, it were better for him that a mill-stone were hanged about his neck, and that he were drowned in the depth of the sea." "Wo unto the world because of offences: for it must needs be that offences come: but wo to that man by whom the offence cometh."

6. If the government be upon his shoulders, then hence I infer, that they have a hard task to manage who attempt to jostle him out of his government, and take it upon their own shoulders.

Quest. Who are these?

I answer, 1st, Papists, who set up the man of sin to be the head of the church, calling him Christ's vicar. He is Antichrist, whom Christ will destroy with the breath of his mouth, and the brightness of his coming.

2dly, Prelatists, who set up archbishops and diocesan bishops in the church of Christ; officers whom Christ never ordained in his kingdom, or never were warranted by his word. We read of no officer under the New Testament superior to a presbyter; and, therefore, archbishops and bishops have no warrant in the word, and can be none of the officers of Christ's kingdom.

3dly, Erastians, who take the government off Christ's shoulders, and lay it upon the civil magistrate, putting it in his power to cast the government of the church of Christ into what mould and fashion is most agreeable unto his worldly interest. What an affront is it done unto the Son of God, to have any mortal man declared head in all cases, not only civil but ecclesiastical? This was an usurpation upon the crown of Christ under some former reigns, which I am afraid is never yet cleanly abrogated or abolished to this day.

4thly, These potentates, who take upon themselves to tolerate any doctrine or any worship inconsistent with the doctrine, worship, or government Christ hath established in his kingdom.

5thly, These professed Presbyterians, who, under that disguise exercise a lordly prelacy and dominion over the church of Christ, in thrusting in men upon congregations without, and contrary to, the free choice their King has allowed them. I fear there shall be a sad reckoning ere all be done, for the violent rapes which are committed upon the spouse of Christ up and down the land. Christ mystical is wounded in the house of his professed friends: and it will be a wonder if there be not wounds for wounds, before the scene be ended. For,

7. If the government be upon Christ's shoulder, then hence I infer, that all odds will be even, and that Christ will render tribulation to those that trouble, vex, and harass his poor people in their spiritual rights and privileges. He will arise for the sighing of the poor, and the cries of the needy; and O when he doth arise, the vengeance of his temple will fall heavy upon the heads of those who spoil it.

I conclude with an use of Consolation to the poor people of God; particularly to those that are spoiled of their liberties and privileges as Christians; for though they be forsaken of them whose business it is to take the greatest care of them, yet they are not forsaken of their God; and our commission leads us particularly "to preach the gospel to the poor, to comfort them that mourn in Zion, to give them beauty for ashes, and the oil of joy for mourning." We are to "strengthen the weak hands, and confirm the feeble knees." There are these few grounds of consolation I offer you in your present circumstances. As,

1. Your God does not stand as an unconcerned spectator of the injuries that are done you at this day; no, he is observing, and resents the spoil that is committed upon you. You may read for this a challenge, and an awful challenge, given on their behalf, Is. 3:12–15, "As for my people, children are their oppressors, and women rule over them: O my people, they which lead thee, cause thee to err, and destroy the way of thy paths." "The Lord standeth up to plead, and standeth to judge the people." "The Lord will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses." "What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord God of hosts."

2. Know for your comfort, that God hath founded Zion. This is a topic of consolation, which is particularly presented unto the poor of his people, and accordingly to be told by the messengers of the nations, Is. 14:32, "What shall one then answer the messengers of the nation?" (viz., when they are inquiring about the state and circumstances of God's Israel, in a dark and drumbly day like this). The answer is, "That the Lord hath founded Zion, and the poor of his people shall trust in it;" i.e. let it be proclaimed to the world, that he who laid the foundation of Zion will build her up; and when he doth so, he will appear in his glory, and his poor people shall trust in it as an unshaken truth, that he who founded Zion, will take care of her, and of those who espouse her cause.

3. Know that he who hath the government upon his shoulder, rules in the midst of his enemies, and has so much of the art of government, that he both can and will bring good out of evil, advantage to his poor people out of things tending to their hurt and prejudice. Jacob's sons conspired against the life of their brother, they sell him into the hands of the Ishmaelitish merchants; they in all this had no other view but to satisfy their lust of revenge; however, God meant it for good, as was proved by the event.

4. Know that the most dark and cloudy-like dispensations towards the church and people of God, are in the event found to have been pregnant with love and mercy; he who hath the government upon his shoulders turns them so about, as they are made to understand his loving kindness in all these things.

5. Know for your comfort, that he on whose shoulders the government is laid, hath power to provide you with honest ministers, notwithstanding of all the bars that lie in the way of your being comfortably provided; yea, his power is cast into a promise, that you may act faith upon it, Is. 30:20, 21, "And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: and thine ears shall hear a word behind thee, saying, "This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left." Jer. 3:15, "I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." Our great Governor hath the stars in his right hand, and he calls them forth by name: and, therefore, "be not afraid, only believe."

But now, to shut up this discourse, I shall, 1. Tell you some of the secrets of Christ's government. 2. Offer a few advices to the Lord's people.

First, A few secrets of Christ's government with respect to his people in this world. As,

1. That his public management in providence seems many times to interfere with his promise; as in the case of Abraham, his being commanded to sacrifice his son, the promise made of the kingdom to David, &c.

2. His acts of government have a light as well as a dark side. "No affliction for the present is joyous, but grievous; but afterwards it yieldeth the peaceable fruits of righteousness."

3. There is a pleasant regularity in all his government, however perplexed it may appear unto us; and when the work is done, beauty will arise out of it, as out of the chaos arose a beautiful world.

4. In his administrations he hath long fetches which we are not able to discover, or see to the end of at first instance; it is only some links, and not the full chain of providence, that lie open to us. God must have his own time to finish his work.

5. His administrations many times take very suprising turns; as when Israel was brought to the borders of Canaan; and they expecting immediately to enter upon the possession of the promised land, and yet are sent back to measure the hills of the wilderness for the space of forty years. When the designs of his administration seem to be brought to the birth, some new occurrence may cast up, which to our view seems to render all abortive.

6. These acts of his government, which seem to us to portend utter ruin to the church and his kingdom in the world, are found to be the very means for their deliverance and outgate. No step of providence so much hastened Joseph's preferment, as that of his being cast into prison, and laid under fetters of iron. Israel's pinch at the Red sea was the time of the Lord's appearing for their delivery, and the ruin of Pharaoh and his host.

Secondly, I conclude with a few advices to the subjects of Zion, especially in this day of trouble, and treading down.

1. Keep the eyes of faith fixed on him who holds the helm; and believe, with an assured faith, that "the Lord doth reign for ever, even thy God, O Zion, unto all generations." He that reigns is "Immanuel, God with us;" not a God against us, but "with us" or "upon our side," Ps. 46. "The Lord of hosts is with us, the God of Jacob is our refuge; therefore will not we be afraid, though the earth be removed," &c.

2. Keep the promise made to the church in your view, in the midst of the darkest dispensations; and do not pore so much upon what is before you in the course of providence, as upon the promise; for no man can know God's love or hatred by what is before him; but the promise is the very picture and immediate product of his infinite mind. David, by poring upon the external conduct of providence, is almost carried down the stream, to Atheism and irreligion, Ps. 73:13, till he went to the sanctuary, and consulted the oracles of the word.

3. Wait on the Lord, and do not make haste: "for the Lord is a God of judgment; and blessed are all they that wait for him; they shall not be ashamed."

4. Lastly, Commit your way to the Lord; even when you walk in the midst of darkness, trust in the name of the Lord, and stay yourselves upon your God; and so ye shall be kept in perfect peace and integrity, and uprightness shall preserve you. Keep yourselves in the love and fear of God, looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, when all the seeming crooks of his government shall be made even.

A TREASURE OF GOSPEL-GRACE DIGGED OUT OF MOUNT SINAI,

OR,

THE SINNER'S CLAIM OF RIGHT CLEARED FROM GOD'S COVENANT WITH ISRAEL AT SINAI

A Sermon preached on a Sacramental occasion at Kinglassie.

EXOD. 20:2, 3.—"I am the Lord thy God.—Thou shalt have no other gods before me."

SOLOMON says, "Where the word of a king is, there is power." What power then must there be, where the word of God is, who is the King of kings, and the Lord of lords! Pray, Sirs, notice and consider what is said, ver. 1, "God spake all these words." This is enough to make heaven and earth to listen with the most profound silence and adoration. Is. 1:2, "Hear, O heavens; and give ear, O earth: for the Lord hath spoken." The mighty God the Lord hath spoken. And when he speaks, he "calls the earth from the rising of the sun to the going down thereof" to listen, and, therefore, O earth, earth, hear the word of the Lord. "God spake all these words." This is like the sounding of a trumpet before the king's proclamation. God spake all the words of this Bible in a mediate way, by the mouths of his holy prophets and apostles; but here, God himself is the immediate speaker: surely it must be some matter of vast moment and of the highest importance, when God himself is the preacher. Well, what are the words God spake in such an immediate manner; Answ. All these words, from the 2d verse of this chapter to the close of verse 17. And, Sirs, I would have you to remember, that all these words are spoken as directly to you, and to every soul hearing me, as ever they were unto Israel; and you and I are to reckon ourselves no less concerned now to hear and regard them, than if we had been standing at the foot of Sinai among the children of Israel, when the heavenly trumpet sounded, and the voice of God was uttered with such awful majesty, as made Moses and all Israel fall a-quaking and trembling; for all these words are directed unto us, as much as they were unto them. And, therefore, do not shift them, as though they were spoken only to Israel, or as if they were spoken to others, and not to you. No, no; to thee, man, to thee, woman, God now speaks all these words in this Bible; and therefore hear and listen, with particular application of them to thine own soul, as if God were calling thee out of heaven, by name and sirname. Two of these ten words I design to speak to, viz., these taken in their connection, "I am the Lord thy God. Thou shalt have no other gods before me."

Where two things are considerable. 1. A great and gracious promise, even the leading promise of the covenant, "I am the Lord thy God." 2. A great and gracious law or commandment, founded upon the covenant promise and grant, a law, the obligation whereof the very light of nature cannot shake off: "Thou shalt have no other gods before me."

1. We have a great promise or new covenant grant, "I am the Lord thy God,"—the greatest word ever God spake since the fall of Adam! for here he not only speaks forth his own glory and transcendant being, but he speaks over himself unto us as our God. Here is a promise, yea, something more than a promise. A promise is commonly expressed with respect to the time to come, concerning something God hath a mind to do hereafter; but here, God speaks in the present time, "I am the Lord thy God;" i.e. Now, while I am speaking, from this moment I become your God; and from this time forward you may claim me as such, and hold me to it, by this, my grant, that I make of myself unto you. God's covenant of promise is not a thing past, or a thing to come only; but a thing present, "I am the Lord thy God." Faith never wants a foundation; no, it is always invariably the same: and if our faith did bear a just proportion unto the ground of faith in the covenant, we would not be up and down in our believing; no, we would be always believing, and that with the fullest assurance of faith. There is a twofold title by which God describes himself here in this covenant grant; the one is essential and the other relative. 1. The essential title is JEHOVAH; the force of which is opened, Rev. 1:4, "He that is, that was, and is to come." And it implies his self-existence, that he hath his being of himself, independent of all other beings; and that he giveth being to all other beings whatever, in heaven above, or in the earth beneath. The Jews think this name so sacred, that they judge it unlawful to pronounce it. It is a name common to each person of the glorious Trinity,—Father, Son, and Holy Ghost, who are one God. Christ is called JEHOVAH frequently in the Scriptures, as well as the Father, Jer. 23:6, "This is his name whereby he shall be called, JEHOVAH our righteousness." And we have very good ground to think that it was JEHOVAH, in the person of the eternal Son, that spake all these words from the top of Sinai, unto Israel, as we may have occasion to clear more fully afterwards. 2. Another title whereby he here describes himself is relative; thy God. This is it that sweetens the name of JEHOVAH unto us; he is JEHOVAH our God. The terror of his amazing and infinite greatness were enough to affright and astonish all mankind; but when he says, "I am thy God, even thy own God;" not an avenging God to execute the penalty of the broken law upon thee, but a "God with thee, a God on thy side," to pity, pardon, and defend thee, a "God, gracious and merciful, abundant in goodness and in truth;" this, O this! renders his name JEHOVAH amiable and desirable.

2. In the words we have a law or commandment suited unto and founded upon this covenant grant, "Thou shalt have no other gods before me." This, as many of the rest of the commandments are, is delivered in negative terms, prohibiting and forbidding, "the denying, or not worshipping and glorifying the true God, as God and our God; and the giving of that worship and glory to any other which is due to him alone." And this law or commandment, as the generality of the other commandments, is delivered in negative terms, because of the perpetual propensity of our natures, since the fall, to depart from the living God, through an evil heart of unbelief. But although the command be delivered in negative terms, yet the contrary positive duty is manifestly included in it, or under it: namely, "to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly," as is well expressed in our Catechism. As for these words, "Before me, or before my face," as it may be read: this expression plainly teaches us, that an omniscient and all-seeing God, before whom all things are open and naked, and who "sets our most secret sins in the light of his countenance," taketh notice of, and is much displeased with, the sin of having any other god; and consequently is well pleased with the sinner who knows and acknowledges him as the only true God, and his own God, according to the gift of the covenant, which is the foundation of our claim to him. From which words,

OBSERVE, "That as God is the Lord and our God by his own free gift in a covenant of grace, so it is his royal will and pleasure, intimated to us in the first commandment of his law, that we should know and acknowledge him to be our own God, upon the ground of that covenant grant."

I have framed the doctrine almost in the words of our Lesser Catechism, opening up the import of this promise and precept. And, O, that I could make all this company, and the whole world of mankind, if I had access, to understand what a glorious and rich treasure they have among their hands when they hear these words repeated, or repeat them themselves, "I am the Lord thy God." "Thou shalt have no other gods before me." Alas! there are many have these words by rote, who never consider what is in them: just like a company of people travelling the highway where an immense treasure lies under their feet; they pass and repass it, but miss the treasure, because they never dig into the field; so people read and repeat these words, and lose God and eternal life, that lie hid in them, because they do not advert to what they are saying or reading.

But, O Sirs, let me beseech and intreat you, for your soul's sake, to pause a little, and consider what is in these words, "I am the Lord thy God. Thou shalt have no other gods before me." You and I, by the breach and violation of the first covenant, in our father Adam, lost our God; and ever since, every man and woman is "without God in the world;" and being without God, we are without hope, without help, without grace, light, life, strength, or anything that is good. When we lost our God, we lost all, and lost it to all intents and purposes. Well, but, Sirs, I tell you glad tidings of the greatest joy that ever mankind heard since the fall of Adam; here you have your God, whom you lost by the first covenant, coming back again to you in a new covenant, a covenant of grace, and saying to every one of you, "I am the Lord thy God:" he becomes our God, not upon the footing of works, but of free grace. And because the sinner, through a sense of guilt and wrath, might be ready to say, O I cannot think that God is speaking to me, when he says, "I am the Lord thy God!" I doubt, may the sinner say, if I be warranted to claim him as my God, who have forfeited all claim and title to him. In answer unto this, consider, that a royal law is issued out, yea, the very law of nature, written at first upon Adam's heart, is repeated and adapted unto the dispensation of the covenant of grace, binding and obliging every one, to whom these presents are intimated, to take him as their God in Christ, upon the footing of this new covenant. And it is remarkable, how Infinite Wisdom outwits the policy of hell, and turns the counsel thereof into foolishness. Satan ruins man by tempting him to break the law, and so to affront God in his authority and sovereignty. Well, but God takes the very first commandment of that law which Adam broke, and brings it in under a new covenant, the sum of which is this, "I am the Lord thy God," and so makes that very law subservient to man's recovery, and his greatest warrant to lay claim to JEHOVAH as his God. So that you see this first commandment in this situation, connected with the preface, is just big and pregnant with amazing grace and love. But this will yet further appear in the prosecution of this subject, which I shall attempt to speak to in the following order and method, through divine assistance:

I. To speak a little of this covenant promise, "I am the Lord thy God."

II. To speak a little of the precept, "Thou shalt have no other gods before me."

III. To inquire a little into the connection betwixt these two.

IV. Apply the whole.

I. The first thing is, to speak a little of this covenant promise, "I am the Lord thy God." And here I shall, 1. Offer a few general remarks concerning this fundamental promise or grant of the covenant. 2. Inquire a little more particularly into the import of it; or what that is which God promises when he says so.

First, I would offer a few general remarks concerning this great covenant grant and promise, "I am the Lord thy God." As,

1. I remark that this, as all the other promises, is in Christ; my meaning is, that it goes upon a ransom found, and a satisfaction paid unto justice, by Christ our glorious Surety. Sirs, be aware of imagining that an absolute God, or a God out of Christ, utters this promise. No, no; an absolute God is a consuming fire unto guilty sinners, and he could never speak in such a dialect to any of the sinful rebellious race of Adam, in a consistency with the honour of his holiness, justice, and sovereignty, which were offended and affronted in the violation of his royal law. Unless the Son of God had promised, as our Surety, to pay the infinite ransom that justice demanded, none of Adam's posterity had ever heard any thing but the terrible thunders of his wrath and justice pursuing them for sin. So that this covenant grant or promise, as well as the other declarations of the grace and love of God in the word to perishing sinners, must needs go upon the footing of the blood and satisfaction of Jesus, 2 Cor. 5:19, "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation." And, therefore, Sirs, whenever you read or hear a word of grace from God, think upon Christ, in and through whom only God is a God of peace; and let your soul say, "O thanks be unto God for his unspeakable gift!"

2. It is more than probable, that it was God, in the person of his eternal Son, that uttered all these words at Mount Sinai, and this promise in particular, whereby the law was ushered in. Here was a parliament, or general assembly of angels, called at Mount Sinai; and Christ, the great Angel of the covenant, was the president, or great Lord-speaker. This I gather from Ps. 68:17, 18, compared. Ver. 17, it is said, "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them as in Sinai, in the holy place." Well, what Lord was it that was among them at Sinai? "Even that same Lord," ver. 18, "who ascended upon high, and led captivity captive, and received gifts for men," &c. See also, to the same purpose, Acts 7:37, 38, compared. Ver. 37, "A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear." Christ is that great prophet. But then notice what follows, ver. 38, "This is he that was in the church in the wilderness with the angel that spake to him (viz., unto Moses and the children of Israel) in the Mount Sinai, and with our fathers." So that it was Christ, the Son of God, that spake all these words in Mount Sinai, saying, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage." "Thou shalt have no other gods before me," &c. And by the way, this furnishes us with a notable confutation of the Arians, who deny Christ to be a supreme, self-existent, and independent God. Who did ever doubt that it was the supreme God, the self-existent God, that spake all these words, and delivered the law with such awful solemnity at Mount Sinai! Yet, from what I was saying, it appears that it was none other than Christ, the eternal Son. But more of this in the application.

3. I remark, that this covenant grant and promise is the same upon the matter with the promise God had made unto Abraham several hundreds of years before. Now, God's promise to Abraham was, "I will be thy God, and the God of thy seed:" and here he meets with his seed at Sinai, and repeats what he had said to their fathers, Abraham, Isaac, and Jacob, saying, "I am the Lord thy God:" i.e. I am the very same promising God that spake unto Abraham, and what I said unto him, I say it over again unto you, his posterity, and give the same ground for your faith that he had, as I was his God, so "I am the Lord thy God." God does not come and go upon his promise, he is not yea and nay: he does not make a promise one day, and retract it another; no, it is always yea and amen. He does not speak of the promise made to Abraham as a thing out of date after so many years; no, it is as fresh and green with me as the first day I made it: I am still the Lord thy God. The promise is renewed in their own persons immediately by God, and they have as good a foundation laid by this means, as ever Abraham had, who believed without staggering.

4. These words, "I am the Lord thy God," contain the leading promise of the covenant of grace; and there is more in them than heart can conceive, or tongue express; for here is an infinite God, Father, Son, and Holy Ghost, making over himself in two or three words to man upon earth. O what can he give more than himself! and what will he not give when he gives himself! Rom. 8:32, "He that spared not his own Son, but delivered him up for us all, how will he not with him also freely give us all things?"

5. This promise is so framed by Infinite Wisdom, as to point to every individual person in the camp of Israel. It is not ye collectively, but thou in the singular, as if he spake to every individual person in the camp, and every man was to look to it as pointing at him in particular; like a well-drawn picture, it looked every man in the camp straight in the face. And not only did this promise point to every man and woman there present at Mount Sinai, when the law was delivered, but it looked forward to all succeeding generations, and every man and woman that should spring of them; for this "promise was to them, and to their seed." So that, no sooner did any of the posterity of Abraham come into the world, but God said to him, as much as to the men that were at the foot of Sinai, "I am the Lord thy God." And no sooner did one of the Gentile nations join himself to the commonwealth of Israel, but immediately he found the God of Israel saying to him, "I am the Lord thy God:" and, in this respect, this promise was a door of faith opened unto the Gentiles, even before the coming of Christ. And when Christ came in the flesh, and by his death and resurrection, and publication of the everlasting gospel unto the Gentile world, broke down the partition-wall betwixt them and the Jews, this promise, as well as the law subjoined thereunto, extended itself not only to the Jews and their seed, but to the Gentiles, who were "afar off, and to as many as the Lord our God shall call" by the sound of the gospel trumpet. So that now, under the New Testament, this promise becomes a ground of faith unto us, as well as unto them; and we have the same interest in it that they had. But to clear this, I shall add,

6. A sixth remark, namely, that this promise may be considered in a threefold situation; either as it is in the heart of God, or as it is in the word of God, or as in the hand of faith.

1st. As it is in the heart of God, or in his counsel or decree. And when viewed in this situation, it is peculiar only to his chosen people, whom he has "loved with an everlasting love" before the foundations of the world. But as it is in God's heart, it is not an object of faith unto any of Adam's posterity; no, not to the elect themselves, because they do not know that they are among the number of the elect till they be actually believers: no man can say, at the first instant, in a way of believing, "The Lord is my God," upon the ground of electing love. So that the promise in this situation, being all one with the decree, must be laid aside as an object of faith at the first instance.

2dly, The promise may be viewed as situated in the word, as it is published and proclaimed to the visible church, "to whom belong the adoption, and the giving of the law, and the promises." View it in this situation, it is a ground of faith to every one that hears it. God said to every man in the camp of Israel, and he says to every man and woman in the visible church, "I am the Lord thy God," and "Thou shalt have no other gods before me." And the man or woman that does not know and acknowledge God as his God in Christ, upon the ground of the promise, considered in this situation, (in the word), as it is held forth in common to all as the object and ground of faith, at once rebels against the authority of God in the command, and gives the lie to his faithfulness engaged in the promise. And, therefore, "Let us fear, lest a promise being left us of entering into his rest, any of us should come short of it; for unto us is this gospel preached, as well as unto them," Heb. 4:1, 2.

3dly, This promise is also to be considered as in the hand of faith, or as it is applied and possessed in a way of believing. And, in this situation, it is only peculiar to a believer to have the Lord as his God; because it is only he that has a saving interest; it is he only, whose "soul hath said unto the Lord thou art my Lord," upon a covenant ground.

Secondly, I come to inquire what may be the import of this promise, or of this covenant grant, that is here laid as a foundation of faith unto Israel, and unto the church in all succeeding generations.

Before I go on, I would put you in mind of what I said already, viz., that this covenant grant or promise goes upon the ground of a ransom found, and satisfaction paid unto justice; upon which account only God's anger is turned away, and he comforts us with such declarations of his grace as this in my text, "I am the Lord thy God." In which words I conceive he promises these three or four things.

1. The infinite God—Father, Son, and Holy Ghost—makes over himself by covenant as the soul's portion and inheritance for ever. And O what a vast, large, and glorious inheritance is this! O, Sirs, when God says, "I am the Lord thy God," he says more than if he had said, Heaven is thine, earth is thine, the glories of both are thine! There is something in this promise, that "eye hath not seen nor ear heard, neither hath it entered into the heart of man to conceive," &c. No wonder though David cried out upon the views of the Lord's being the portion of his cup, Ps. 16:6, "The lines are fallen unto me in pleasant places, yea, I have a goodly heritage." O, it is a surprising armful the soul has, when by faith it grasps an infinite God in this little word, "I am the Lord thy God!"

2. When he says, "I am the Lord thy God," he in effect says, All that I have I make it over unto you. And, O, when he makes a grant of himself, what else will he withhold! "He that spared not his Son, but delivered him up for us all, how will he not with him also freely give us all things?" Rom. 8:32. Has he life? Yea, he is the fountain of life. Well, in this promise he gives life unto thee, "Because I live, ye shall live also." Has he light in himself? Yea, God is light, and with him is no darkness at all." Well, "he shall be thy everlasting light, and thy God thy glory." Has he love? Yea, "God is love." Well, he who says he is thy God, "will shed abroad his love upon thy heart by the Holy Ghost, and circumcise thy heart to love him." Has he honour? Yea, "his work is honourable and glorious." Well, thou shalt be preferred; if thou take him as thy God, thou shalt have a "place among them that stand by" about his throne. Has he riches? Yea, "honour and riches are with me." Well, "he will fill all thy treasures" with gold better than the gold of Ophir. Has he "rivers of pleasures, and fulness of joy in his presence, and at his right hand?" Well, "the times of refreshing shall come forth from his presence" into thy soul.

3. When he says, "I am the Lord thy God," he engages that all the attributes and perfections of his glorious nature shall jointly conspire and be forthcoming for thy good. O, Sirs, immediately upon the breach of the first covenant, all the attributes of God put on an air of wrath and vengeance against man; hence Adam, after he had sinned, falls a trembling, and flees in among the thickets of paradise to hide himself. But, O! the divine attributes, as they shine in the face of our Immanuel, and are displayed through his blood and satisfaction, appear with an air of grace, love, and pity, inviting sinners to come and shelter themselves under them, from the wrath and curse due to them for sin. So that, when God says, "I am the Lord thy God," it is upon the matter as if he should say, O impotent and helpless sinner, come under my shadow, take me as thy own God, and my power shall be employed to help and protect thee. O foolish and bewildered sinner, my wisdom shall be thine, to direct and instruct thee. O polluted sinner, who hast "lien among the pots," my holiness shall sanctify thee, and "make thee like the wings of a dove," &c. O guilty sinner, my mercy shall pardon thee; yea, my justice shall acquit thee, on the score of the ransom that I have found: my goodness shall supply all thy need, and my truth and faithfulness is to accomplish all the promises unto thee: my omniscient eye shall "run to and fro through the whole earth, to show myself strong on thy behalf:" my providence shall be employed to manage all things for thy good and advantage: "I will ride in the heavens for thy help, and in mine excellency on the skies."

4. "I am the Lord thy God:" i.e. Whatever I, the infinite and eternal God, can do for thy advantage, it shall not be wanting. And, O, what cannot the arm of omnipotency do! "He doth great things, yea, wonders without number." What wonders has God wrought for his children and people in all ages of the world? It was he that saved Noah by water from perishing in the flood. It was he that made a lane for Israel through the deeps, as if it had been dry land. It was he that dissolved the flinty rock into floods of water, suspended the fury of the devouring flames, and stopped the course of the sun. "His hand is not shortened that it cannot save." Now, whatever that omnipotent arm that "stretched out the heavens, and laid the foundations of the earth, can do for thy salvation, it shall not be wanting." All this, and infinitely more than I can name, is wrapped up in the bosom of this covenant grant, which is here laid as the foundation and ground of our faith, "I am the Lord thy God." And thus much concerning the promise.

II. The second thing proposed was, to speak a little of the precept subjoined or annexed unto this covenant promise, "Thou shalt have no other gods before me." And, in speaking to the precept, I shall observe the same method as in discoursing upon the promise. 1. By premising some remarks. 2. Inquire into its import.

First, I would offer some remarks upon it. As,

1. I remark, that as the promise, "I am the Lord thy God," is given forth by a God in Christ, so the precept in this situation must needs come from the same fountain. This law or commandment must be viewed as in the hand of a Mediator, and not of an absolute God. The reason is plain, because the command obliges us to have him as our God, to love and trust him as our own God, which a sinner cannot do, but only as he is in Christ. Here the command stands under a covenant of grace, as is evident from the preface. Indeed, if that glorious preface, or covenant grant, "I am the Lord thy God," had not gone before the command, we might have taken it as coming from an absolute God; but, taking the precept in connection with the preface, we must needs take up the law here as in the hand of a reconiled God in Christ, and as coming from that glorious fountain. And, therefore, let us say, with the church, "the Lord is our judge, the Lord is our lawgiver, the Lord is our king, and he will save us."

2. This commandment of the law, "Thou shalt have no other gods before me," narrows and extends its obligation upon the children of men, in a suitableness to the revelation that he makes of himself. When God reveals himself only by the works of creation and providence, as he doth to the heathen world, then this commandment obliges us to know and acknowledge him as a God Creator and Preserver; but when he superadds to this the revelation of himself as a reconciled God, a redeeming God in Christ, then the law superadds a new obligation, namely, to know and acknowledge him as such, and to claim him as the God of salvation; a saving, pitying, pardoning God.

3. As the promise, "I am the Lord thy God," is the leading and fundamental blessing promised in the covenant of grace, which draws all other blessings along with it; so this precept, thou shalt have the Lord JEHOVAH as thy God, is the leading and fundamental duty of the law, which sweetly and powerfully constrains the soul to obey all the other commands of it. The reason of this is plain: when a person is determined to know and acknowledge God as his own God in Christ, it binds and obliges him inevitably not to bow down to images, or to give that worship and glory to any other, which is due to him alone; he will be concerned to sanctify the name of God and his holy Sabbath, and, in a word, to have a respect unto all his commandments. Hence it is that faith in Christ Jesus (which is just the first commandment in other words) is so much inculcated in the Scriptures, particularly of the New Testament; yea, we are expressly told that "without faith it is impossible to please God;" and "he that cometh unto God," must believe that he is, and that he is a rewarder of them that diligently seek him.

4. That the command and promise are of equal extent; so, that every man that is bound to obey the command, or to have God in Christ as his own God, is concerned in this promise, "I am the Lord thy God;" or, in other words, he is as much obliged to believe this promise with application, as he is obliged to obey the command. The reason of this is plain, because a believing the promise with application, is the very thing that the first command requires of us; and the promise is the very ground and foundation of that faith that is required in the command; and the foundation of faith must be as extensive as the command of believing, unless we would say, that God commands men to believe, without giving them a foundation to believe upon: so that, if I be obliged to have the Lord as my God, then it is lawful, yea, plain duty for me viewing the covenant grant, to say to the Lord, "Thou art my Lord."

5. As the promise is indefinite, "I am the Lord thy God," without mentioning any, or including any, but pointing to every man in particular; so the precept is indefinite, "Thou shalt have no other gods before me," without mentioning any particular person to whom it extends. And I think it is observable, that both the promise and precept are in the singular number, as if God spoke to every individual. And I do think that Infinite Wisdom has so ordered it of design, that no man might neglect the promise that thinks himself bound to obey the precept. The legal heart of man is ready to fall in with this command of the law, and own its obligation; while, in the meantime, it rejects the promise as a thing it has no concern in. What more ordinary than to hear some, especially under awakenings of conscience by the law, say, O it is a sad truth indeed that I am a debtor to the law, and obliged to obey it! but as for the promise of God, "I am the Lord thy God," I have no interest or concern in it. But, Sirs, whatever you may imagine, I tell you, that by this way you are separating what God has joined; he has joined the command and the promise together, therefore, let not your unbelieving hearts or legal spirits put them asunder; for you can never obey the first command without closing with this promise, "I am the Lord thy God." But more of this afterward.

Secondly, I come to inquire what is included or required of us in this command of the moral law, "Thou shalt have no other gods before me." I do not design to launch out in opening of this precept in its greatest latitude, or in telling you of all the duties required and sins forbidden in it; that which I have especially in my view, is the obligation that it lays upon us to receive and believe the promise, "I am the Lord thy God." And for clearing of this, there are only these few things I name, as included in this commandment.

1. This commandment obliges us to believe that God is, which is the first and fundamental truth both of natural and revealed religion; and except you be established in the faith of this, you believe nothing to the purpose. We cannot open our eyes or look upon any of the creatures of God, whether in the heavens above, or in the earth beneath, but this truth must shine into our minds with such a glaring evidence, that one would think there were no need of a command to oblige us to believe it.

2. This command obliges us to believe that he is such a God as he has revealed himself to be in his word and in his works. It binds us to believe all the displays that he has given of his eternal power and Godhead, in his works of creation and providence; but especially us, who enjoy the revelation of his word, to believe everything that he has revealed of himself there; as, that he is a Spirit, infinite, eternal, unchangeable, &c.; that he is but one God in three persons, Father, Son, and Holy Ghost, the same in substance, equal in power and glory; that from eternity he decreed all things that come to pass in time; that he is the great Creator that made all things of nothing, by the word of his power, in the space of six days, and all very good; that by his providence he preserves and governs all his creatures, and all their actions; and that this great God, in the "fulness of time, was manifested in the flesh," in the person of his eternal Son, and became a Redeemer and Saviour of lost sinners; that he was "made under the law, to redeem them that were under the law, that we might receive the adoption of sons;" and, in a word, every other thing that God has revealed of himself.

3. This commandment requires us to believe and be persuaded, that this glorious God is the chief good of the rational soul; that as his glory is to be our ultimate end, so our chief happiness lies in the enjoyment of him alone; "Thou shalt have no other gods before me;" i.e. Thou shalt place thy chief happiness in the enjoyment of me, who "am the Lord thy God." So that, when God commands us to have him as our God, he commands us to be happy for ever in himself, and to say with David, "Whom have I in heaven but thee? and there is none in all the earth that I desire besides thee."

4. This command requires us to assent unto every word God speaks, as a truth of infallible verity, and unto the truth of this promise in particular; that he speaks the truth in his heart, when he says, "I am the Lord thy God." And, therefore, not to believe that is, as God says in this promise, to call God a liar; it is an impeaching of his veracity in the promise, and a contempt of his authority interposed in the command. From whence it appears that an unbeliever breaks the very first command of the law of nature.

5. This command requires us, not only to believe the truth of the promise in general, but to believe it with particular application of it, each one of us unto ourselves. It is not a fulfilling of the contents of this command, to believe that he was the God of Israel, or the God of the visible church, or the God of the elect, or of all that believe in him, for all this do the devils and reprobates believe; but we must believe, know, and acknowledge that he is our God; and every one for himself must say, in faith with Israel, "He is my God, I will prepare him an habitation." The first command requires of us a faith exactly corresponding unto the promise: now, the promise is to every one in particular, "I am the Lord thy God;" and the command runs parallel with it, pointing out every man in particular, "Thou shalt have no other gods before me:" and, therefore, it is a particular applying faith that is here required and called for. Perhaps this may appear somewhat surprising to those who never considered it, that by the first commandment, they are obliged to believe that the Lord is their God by covenant grant and promise. They believe that he is their Creator, and Preserver, and Benefactor; but they never thought he was their God by covenant grant, or that they were bound to believe it with application, till once they found themselves so and so qualified. To take down this fortress of unbelief, I would only have you to consider,

1st, If ever there was a time since you had a being, and had the law of God intimated unto you, wherein you was free from the obligation of the first command of the moral law, as it here stands connected with the covenant or the promise? No, surely. And, if so, there was never a time wherein you were not obliged to believe, know, and acknowledge the Lord as your God, upon the ground of the covenant grant: and all the time you have neglected to do so, you have been living in disobedience to the first command; and while the first command is not obeyed, which is the foundation of all the rest, not one of them can be obeyed. And I only leave it to yourselves to be considered, whether you may lawfully live in disobedience to the first command of the law of the great God, or suspend your obedience thereunto, till you find qualifications in yourselves, upon which you think you may lay claim to him in a way of sense. This is not to ground your faith upon the veracity of God in his promise, but to seek a ground for your faith within you.

2dly, However surprising this way of teaching may appear from the first commandment, yet it is nothing else than what you are taught in your lesser, received and approven Catechisms. The first commandment requires us to know and acknowledge the Lord as God, and our God: and to worship and glorify him accordingly.

3dly, I find God requiring faith of sinners, and of notorious backsliders, in the same terms as is here called for, Jer. 3:4, compared with ver. 1. If we notice the 1st verse and the 2d following, we shall find that God is there dealing with a company of people who had made defection into idolatry; and he charges them with a perfidious and treacherous dealing with him, under the notion of an adulteress that had forsaken the guide of her youth, and prostituted herself unto other lovers. However, infinite love opens up its bowels of pity, sends out a sound of grace and love to them, saying, in the close of ver. 1, "Though thou hast played the harlot with many lovers; yet return again to me, saith the Lord." Well, what is the return sovereign grace expects from them after such a discovery of his readiness to receive them? See it, ver. 4, "Wilt thou not from this time cry unto me, My Father, thou art the guide of my youth?" i.e., Wilt thou not from this time obey the first commandment of my law, and know and acknowledge me, and me only, as thy God and Father in Christ?

4thly, I find that whenever a sinful people begins to act faith, their faith, even the first receptive by faith, is expressed in words which bear a plain obedience unto what is required in the first commandment; as in the case of these, Jer. 3. Whenever the call of the word is carried home by the efficacy of the Spirit upon their hearts, they cry out, ver. 22, "Behold, we come unto thee, for thou art the Lord our God;" whereby they acknowledge him as their God, even their own God. So Zech. 13:9. And I find that the saints of God in Scripture, when in the exercise of faith, still yielding obedience to this first command of the law, and coming in with their appropriating my Ps. 16:2, "O my soul, thou hast said unto the Lord, thou art my Lord." With what pleasure does David obey his command, Ps. 18:1, 2, where eight or nine times he repeats his claim, acknowledging God as God, and his own God? And unbelieving Thomas, so soon as he gets his foot upon the neck of his unbelief, obeys this command, making a solemn acknowledgment of Christ, "My Lord, and my God."

Unto all this I shall only add, to prevent mistakes, that when the first commandment requires us to know and acknowledge God as our God, it is not to be understood as if this were done by saying it with the mouth only; no, no, "With the heart, man believeth unto righteousness." We read of some that "remembered God as their Rock, and the high God as their Redeemer: but they flattered him with their mouth, and they lied unto him with their tongues, for their heart was not right with him." They did not acknowledge him as their God, with their hearts, acquiescing in him as their chief good and only portion; and, therefore, God rejects all their profession of kindness. Let us then embrace and acknowledge him as our God, with our hearts, lips, and lives, worshipping, glorifying, and serving him, as our God, all the days of our appointed time.

III. The third thing proposed was to speak a little of the connection betwixt the promise and the precept. That there is a connection between them is plain; for the promise is repeated in the command, and the meaning is, "Thou shalt have no other gods before me," who engaged myself by covenant to be "the Lord thy God." How sweetly is the law and gospel connected here! how sweetly does the law stand in a subserviency unto the glorious designs of grace!

I would have you carefully observe as to this order and connection, that it is suited unto the circumstances of the lost sinner, or of fallen man, who has nothing, and can do nothing, but is "wretched, miserable, poor, and blind, and naked." Because man can now do nothing for his life, therefore God will give him life and glory for nothing at all; and as a testimony of his having got all freely from God, he will have him to obey. It is an order and method suited to God's great design of debasing man, staining his pride, and of exalting the glorious freedom and riches of his grace: "Where is boasting?" says the apostle. "It is excluded. By what law? of works? Nay; but by the law of faith." The law of faith is just the free promise, "I am the Lord thy God;" "I will be to them a Father," &c. Now, by this law, and not by the way of works, self is abased, and the glory of free grace exalted.

I shall only add, as to this connection and order, that God, like a wise builder, first lays the foundation of faith in the promise, saying, "I am the Lord thy God;" and then enjoins the duty of believing: he first reveals the object of faith, and then lays on the duty of faith: he first makes a grant of grace, and then warrants us by his command to lay hold on it. The promise is a plaster or medicine; and the command orders the application or use-making of it. The promise is the door of salvation opened; and the command enjoins us to enter in by that door. The promise is the testament: and the command is the Judge's order and warrant to make use of the goods, without fear of vitious intromissions. The promise gives us a right of access; the command, when obeyed and complied with, gives a right of possession. By the grant of the covenant, God manifests his free and sovereign grace; and by the command he manifests his royal authority, which he makes subservient unto his glorious design of grace, And so much shall serve for clearing the order and connection between the promise, "I am the Lord thy God;" and the precept, "Thou shalt have no other gods before me."

IV. The fourth general head was the Application. And the first of use shall be comprised in these inferences:

1. From what is said, we may see, that Christ our glorious Redeemer, is none other than the supreme, self-existent, and independent God. Who ever doubted, as was hinted before, but it was the supreme God, the great Lawgiver of heaven and earth, who spoke all these words, saying, "I am the Lord thy God:" "Thou shalt have no other gods before me?" &c. Whosoever reads or hears these words with opened eyes, or understanding hearts, cannot shun to cry out, "It is the voice of God, and not of man;" yea, the voice of the supreme, self-existent God, and not of any inferior or dependent being; the voice of him whose prerogative alone it is to be Lord of the conscience, and to "search the heart and the reins;" for these words are "quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and discern the thoughts and intents of the heart." As all the works, so all the words of God carry the stamp and evidence of their glorious Author in their bosom. And are we not immediately struck with the impressions of the supreme, self-existent Being, when these words are uttered, "I am the Lord thy God?" &c. Had Moses, or the children of Israel, when they stood quaking and trembling at the foot of the mount, any notions of a dependent deity speaking to them? No, they knew and believed that it was he "whose name alone is JEHOVAH, most high over all the earth." Yet it was cleared already, this was Christ the eternal Son of God; and, therefore, he must needs be the supreme God, the same in substance, equal in power and glory with his Father. It is the most daring presumption, the most consummate ingratitude, for any of Adam's race, especially for any professed Christian, bearing his blessed name, and wearing his livery, to lessen his glory, and derogate from his excellency; as if, when he is called the supreme God, it were to be understood cum grano falis, with grains of allowance or abatement. I am persuaded there was not an Arian at the foot of Sinai among all the many thousands of Israel: and were these words to be repeated by the Son of God with the same awful solemnity among us, I am very sure there would not be one Arian among us either. What pity is it, that the resentment of our Redeemer's quarrel, against a notorious blasphemer of his supreme Deity, has not run deeper than it has done of late in the supreme judicatory of this national church, whose peculiar province it has been in former times to contend for the royalties of his crown against those who attempted to invade them?

2. From what has been said, we may see the mistake of those who assert that faith in Christ is a new precept of the gospel, not required in the moral law, but by a new positive law given forth under the gospel. None, I suppose, will deny that the law required faith in a God Creator from our first parents in innocency; and, if so, what need of any new law to bind and oblige us to believe in the same God revealing himself in the capacity of a redeemer? We have already observed from the text, how sweetly the old law of nature is grafted in, in a subserviency unto the grace of the new covenant, obliging us to know and acknowledge a God in Christ as our own God, upon the footing of this glorious grant of grace, "I am the Lord thy God." The applying or appropriating act of faith, when it is expressed in words, it comes forth carrying the stamp of obedience to what the first commandment of the moral law requires. What need then of any new positive law to enjoin it? The same law that bound Adam before the fall, to believe the promise of life upon the footing of perfect obedience, bound him to believe the promise of life, after the fall, upon the footing of the incarnation and satisfaction of the Son of God: and, therefore, when the first promise of the seed of the woman is uttered, Gen. 3:15, we read of no new law enjoining him to believe it; the very light and law of nature told our first parents, that a promise, especially the promise of God, was to be believed.

3. See hence the necessity, excellency, and warrantableness of the great duty of believing, which we ministers are so much pressing upon you who are hearers. It must needs be the most necessary and excellent duty which God enjoins in the first precept of his law, and which he has laid as the very spring and foundation of obedience to all the other precepts, namely, to receive him, and to acknowledge him as our own God in Christ, and him alone; and to rest in him, and upon him, as our up-making and everlasting all. Hence John 6:28, 29, when the Jews were fond to know what they should do to work the work of God, he directs them to faith in himself; because this was the first thing that the law required as it stood under a covenant of grace: "This is the work of God," (his work in a way of eminence; the very first and fundamental work, and the spring and soul of all obedience "that ye believe on him whom he hath sent." For this reason, true obedience to the law is called "the obedience of faith:" and we are told, Heb. 11:6, that "without faith it is impossible to please God;" and "Whatsoever is not of faith, is sin," Rom. 14:23; because, until this first command of the law be obeyed, till we receive, embrace, and acknowledge the Lord as our God in Christ, we do nothing at all in obedience to God's law, but break it every moment of our life. Again, as I said, we see here also the warrantableness of believing in Christ, and of embracing the promise. It is as warrantable for a lost sinner to embrace the promise, and to receive Christ by virtue of the promise, as to do any other thing that the law requires. Will any man doubt his warrant to honour and reverence the name of God, to honour his father and mother, to sanctify the Sabbath? &c. As little reason has he to doubt his warrant by faith to lay claim to this glorious grant of sovereign grace through Christ, "I am the Lord thy God;" seeing this is the very thing that is required in this command, "Thou shalt have no other gods before me." And as this command is a noble warrant for believing, so it is a warrant of universal extent: none who own the obligation of the moral law, can shift the obligation of its very first command. This view of matters, if taken up in the light of the Spirit, serves to overthrow one of the principal strongholds of unbelief; and at the same time discovers a ground of believing with boldness, without any manner of presumption. The unbelieving deceitful heart turns us away from the living God, by telling us, that we are not warranted to believe in Christ, and that it is arrogancy and presumption for us to intermeddle with the promise. But so far is this surmise from being truth, that unless you believe in Christ, or, which is all one, except you acknowledge a God in Christ as your God, you make God a liar, who says, "I am the Lord thy God;" and rebel against his authority interposed in his first commandment, "Thou shalt have no other gods before me."

4. See hence a solid ground for the assurance of faith. Why, it has the noblest ground in the world to go upon, namely, the infallible word of a God of truth, saying, "I am the Lord thy God;" and the best warrant in the world, namely, the first commandment of the law, requiring us to know and acknowledge him as our God. The first command requires persuasion of the promise, with application or appropriation of it to the soul in particular: and what is that but the assurance of faith? And no doubt the law requires every duty, and particularly this in its perfection; the consideration of which may make every one of us, yea, even the best believer upon earth, to cry out with the poor man in the gospel, "Lord, I believe, help thou mine unbelief;" and, with the disciples, "Lord, increase our faith."

5. See hence the proper bottom of true Christian morality, and an excellent test whereby to distinguish betwixt gospel and legal preaching. You see here upon what foundation God himself inculcates the duties of the moral law; he first discovers himself as a reconciled God, a promising God in Christ, saying, "I am the Lord thy God;" and, upon this ground, urges the duties of the law. Now, the order of doctrine observed by God himself, ought certainly to be observed by us in our inculcating any duty of the law upon our hearers; and if this method be not observed, it is certainly legal. Neither do I think that it is enough, when we are pressing any duty of the law, to come in with a direction or advice at the end, telling that all is to be done in the strength of Christ; we see here that God begins his sermon of morality to Israel, from Mount Sinai, with a revelation of himself as the Lord God gracious and merciful through Christ, "I am the Lord thy God;" and lay this as the foundation of obedience to the following precepts. And I do think, that we, who are ministers, when we inculcate the duties of the law upon people, we ought always to keep the grace of the new covenant in our eye; for, unless obedience to the law be influenced with this view, it cannot be the obedience of faith, and consequently cannot be acceptable: "Without faith it is impossible to please God." It is observable, that God, in the promulgation of the law to Israel, frequently intermixes the grace of the new covenant with the precepts of the law, and every now and then casts it up in their view, that he was the Lord their God in Christ. So, in the second commandment, "Thou shalt not make unto thee any graven image, &c.: for I the Lord thy God am a jealous God, &c., showing mercy unto thousands of them that love me and keep my commandments." So, in the third commandment, "Thou shalt not take the name of the Lord thy God in vain," &c. So in the fourth, "The seventh day is the Sabbath of the Lord thy God," &c. So likewise in the fifth, "Honour thy father and thy mother that thy days may be long upon the land which the Lord thy God giveth thee." Thus, I say, he makes gospel grace, like a thread of gold, to run through the duties of the law, whereby the whole law is sweetened and beautified, his yoke made easy, and his burden light.

Upon the other hand, there is an error, I fear too common among some. Whenever they hear a minister pressing duty, immediately they conclude him to be a legal preacher, without ever considering upon what ground he doth it; for if he press the duties of the law upon the ground of covenanted grace, he acts according to his commission, and keeps the order and method that God has laid; but if this method be not followed, if the duties of the law be urged as the foundation of our claim to the privileges of the gospel, or without keeping Christ and the grace of the gospel in the eye of the sinner, as the foundation of duty, you may, indeed, conclude that it is legal. Although, what the man says may be truth, abstractly considered, yet the truth is not delivered in its due order and connection; and, therefore, has a tendency to mislead the hearer, at least to lead him into perplexing exercises.

6. See hence the truth of what the apostle asserts concerning God, 1 John 4:16, "God is love." Why, the promise here is a promise of love. What more can infinite love say than what is here said, "I am the Lord thy God?" What can he give more than himself? And as the promise is a promise of love, so the precept is a precept of love, "Thou shalt have no other gods before me." He first makes a free grant and gift of himself to us in his covenant, and then concludes us under a law of love, whereby he makes it the first and fundamental duty of obedience to him, that we shall know and acknowledge him as our own God; or, in other words, that we should be happy for ever in the enjoyment of him. The most consummate happiness of the rational creature lies in what God here commands, viz., in having him, and none other, as our God. O how excellent is his loving kindness! surely "God is love;" it is the regnant perfection of his nature. And, O, how reasonable is it that we should love the Lord our God, with all our heart, soul, strength, and mind! And, O, how unreasonable is the enmity of the heart against God! Do we thus requite a God of love? Well may the Lord say to us, as he did to Israel, "O, my people, what have I done unto thee, and wherein have I wearied thee? testify against me."

7. See hence what it is that makes the yoke of obedience easy, and the burden thereof light to a believer. Whence is it that the believer delights in the law after the inward man? Why doth he rejoice to work righteousness? Why, he remembers God in his ways; he remembers that the Lawgiver is none other than "the Lord is God and Redeemer;" and therefore he keeps all his commandments with pleasure; therefore he "runs, and doth not weary; walks, and doth not faint." He views God, not as an enemy, not as an avenging Judge, but as his own God in Christ; he views him in Immanuel, as a God with him, not a God against him; and this is like oil to his chariot wheels, which makes him run without wearying. On the other hand, we may see here what it is that makes the duties of the law an insupportable yoke and burden to hypocrites and Christless professors, who tire in the duties of obedience before they be well set out; why, they do not begin their obedience where God begins his law, or they do not set their obedience upon the same foundation of gospel grace that God has set his law upon; they do not begin with acting faith on the covenant, or with receiving a God in Christ as their God by virtue of the covenant grant and promise: and if folk do not begin here where God begins, their blossoms cannot miss to wither and come to nought.

8. See hence the errors of those who imagine that it was a covenant of works which God entered into with Israel at Mount Sinai. Indeed, if the promise had followed after the commandments of the law; and if God had said, Keep these commandments, and, upon your so doing, I will be the Lord your God; in this case it had been a pure covenant of works: whether perfect or sincere obedience had been the condition, it is all one; still the reward would have been in a way of pactional debt as in the first covenant. But, as you heard the order of the covenant of works, or the connection betwixt the precept and promise, as it was laid in that covenant, it is now inverted: for now God first promises, in a way of sovereign grace, to be the Lord our God and Redeemer, which is the substance and sum of the new covenant; and having made such a grant of grace, to be received by faith, without, or before any works of obedience can be preformed by us, he immediately subjoins the law of nature in ten words, showing us what is good, and what the Lord our God requires of us, not as a condition of his own gracious grant, but as a testimony of our love and gratitude to him, who promises, of his free and sovereign grace, to be the Lord our God. So that, I say, it was God's covenant of grace that was promulgated at Mount Sinai, and the law was added to it because of transgression, and graffed upon it as a rule of obedience. And whatever covenants or engagements to duty we read of, whether national or personal, still they went upon the foundation of grace laid in God's covenant of grace; and in so far as Israel, or any else, go off from this foundation in their engagements to duty, in so far they pervert the design of the promise and law annexed to it, and turn back to a covenant of works. So much for Information.

A second use shall be of Trial. And that which I would have you to try is, whether you have this day obeyed the first commandment of the moral law? Did you ever take or receive JEHOVAH, a God in Christ, as your own God, by virtue of the covenant promise, "I am the Lord your God?" Why, may some be ready to say, that is a strange question; ever since we had the exercise of reason, or could repeat the first commandment, we have been endeavouring "to know and acknowledge God to be the only true God, and our God, and to worship and glorify him accordingly." I confess that it is an easy matter to say this with the mouth; but the question is, if the heart has said it in a way of believing, setting to the seal to the veracity of the Promiser? "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation," Rom. 10:10: first the heart believes it, because God has said it; and then the tongue follows the heart. Canst thou turn inward, and entertain thyself with David's soliloquy, Ps. 16:2, "O, my soul, thou hast said unto the Lord, thou art my Lord?"

In order to a discovery of the hypocrite or presumptuous believer, here I would have it carefully observed, that the first commandment, which is the correlate of the promise, has both a positive and negative part. The positive part is, "To know and acknowledge the Lord as the only true God, and our God;" the negative part is, "To have no other gods before him." Now, the hypocrite, or presumptuous person, although he outwardly professes to obey the positive part, or to acknowledge JEHOVAH as his God in Christ; yet as he never doth this really with his heart, so he shifts the negative part of the precept, for secretly he worships and acknowledges some other god: there is still some idol of jealousy lies hid among the rotten stuff of his depraved heart, which gets God's room and God's throne in his soul; much like the people transplanted by the king of Assyria into Samaria, concerning whom it is said, 2 Kings 17:33, "They feared the Lord, and served their own gods." And, therefore, I say, still the question remains to be answered, Do you really, and from the heart, obey the first commandment? Have you any other gods before him who says, "I am the Lord thy God?" Is there any idol or lust that gets the Lord's place in the heart?

I shall, for your trial, take notice of some idols or false gods, which are worshipped and served by many, while they profess to have no other God but JEHOVAH alone. Only, before I proceed, I would have it considered, that there is a twofold idolatry; one gross and corporeal, when, by the external actions of the body, such as bowing, prostration, or the like, men do homage unto stocks or stones, dead and dumb idols: I hope I have none such to do with at present. But there is a more refined and spiritual idolatry, which I fear is more common in the visible church than many are aware of; and that is, when the acts of the heart and mind, such as, trust, love, hope, fear, joy, delight, desire, wherein the essence of soul-worship doth consist, are alienated from God, and placed upon any thing besides him. In such a case, one neither believes the promise nor obeys the precept now before us. Why, because whatever he pretends, yet still he hath some other god before him who is the only living and true God.

This premised, I would have you to consider that there are two grand idols worshipped and served by the generality of the world, yea, of the visible church, viz., self and the world.

1. I say, self is the great Diana, which all the world worshippeth, excepting a very few whom God has called out of the world. Every man, while in a natural state, makes a god of himself. Hence it is that the principal batteries of the gospel are mounted against this idol. The very first lesson in the school of Christianity, which is materially the same with the first precept of the moral law, is, "Let a man deny himself;" let him renounce self as his god, that he may have no other gods before me, who am God manifested in the flesh.

This idol of self is pregnant with a numerous brood of lesser or subordinate idols. Some make a god of their own understandings; "for vain man would be wise, though he be born as the wild ass's colt." What cursed pride is it in some, even in our own bowels, that they will needs exalt their own depraved reason above the wisdom of God, making it the standard of revelation, as if nothing were to be received or believed, but what corrupted reason, which is nonplussed by the least work of nature, is able to comprehend? Is not this a giving that glory to our own understanding which is due unto an infinitely wise God? If ever we be believers indeed, reason must quit the throne, and lie down at the foot of faith, owning that reason is but folly before the wisdom of God revealed in his word, Others idolize their own understandings, when inwardly they disapprove of God's providential dispensations, as if they could manage things more to advantage, if the reins of administration were in their hands.

Some make a god of their wills. When a person follows the swing of his own corrupted and rebellious will, in opposition to the commanding will of God in his word; what else is that but to exalt self-will above the will of God? It is the will of God, that men should read and hear his word, attend his courts, wait upon his ordinances, sanctify his name, keep his sabbath, that they should forego such a lust, that they should pluck out a right eye, and cut off a right hand sin, in obedience to him who is the Lord our God. No, says the rebellious depraved will, "I have loved strangers, and after them will I go. Who is the Almighty, that I should serve him? and what profit should I have if I pray unto him? Let him depart; for I desire not the knowledge of his ways;" I know not the Lord, neither will I let my lusts go.

Will any man practically treat God after this manner, and yet pretend that he obeys this command, "Thou shalt have no other gods before me?" No, his own will is his god: and, therefore, he never yet closed by a true faith with this covenant grant, "I am the Lord thy God."

Some again make a god of their righteousness, putting it in the room of him who is "JEHOVAH our righteousness;" like the Jews, Rom. 10:3, who, "being ignorant of God's righteousness, and going about to establish their own righteousness, would not submit themselves unto the righteousness of God." This is the idol which of all others it is the hardest to pull out of the sinner's embraces. And the reason is, because self-righteousness is a thing which seems to have the countenance of the law of God; and while a man has the law on his side, he thinks himself in safety, and that he has the approbation of the Lawgiver: "God, I thank thee, that I am not as other men," said the self-righteous Pharisee. It is harder to convince this man of his dangerous state, than to convince an hundred profane wretches of their danger: hence Christ says to the self-righteous Pharisees, "Publicans and harlots shall enter into the kingdom of God before you." I shall only say to you who are hugging this idol of your own law-righteousness in your bosoms, you shall as surely perish in your righteousness, as ever any of Adam's race perished in their sins. Why, because God has said, that "by the works of the law no flesh living shall be justified;" and "as many as are of the works of the law, are under the curse." You are pretending to keep the law, and seeking righteousness by the law; and yet are living in the neglect and contempt of the first greatest command in the whole law, "Thou shalt have no other gods before me." You never yet discarded the idol of self, and therefore never learned that first lesson of religion, "If any man will be my disciple, let him deny himself," &c.

2. Another grand idol, to which the greatest multitude do bow, is the world. Solomon tells us of some who have "the world set in their heart." Ever since the fall of Adam, the world, and the vanities thereof, have usurped that room in the heart of man which is due unto God only; and nothing less than infinite power can unhinge the world from that seat which it has got in our hearts. Hence it is, that, until a day of power come, we are ever making a god of one thing or another in this visible perishing world.

Some make a god of their worldly riches and substance. This is done when the desire, delight, and esteem of the soul terminates more upon these than upon God, who is the chief good. O "who will show us any good?" is the cry of many. But few say, with David, "Lord, lift thou up the light of thy countenance upon us. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord," &c. The covetous worldling sees more beauty in gathering dust, than he sees in him who is "the brightness of the Father's glory," and is more concerned to get and keep the mammon of this world, than how to be interested in the unsearchable riches of Christ, or to lay up for himself treasures in heaven, which moth and rust do not corrupt. And will such a man pretend that he keeps the first commandment, or hath no other gods before the Lord?

Some make a god of their worldly relations. The husband may idolise his wife, the wife her husband, parents their children, and children their parents, by giving more of their affection to them than unto God himself. Upon this account Christ tells us, "If we love father or mother, brother or sister, more than him, we are not worthy of him." When we delight more in societies of our friends and relations, than in fellowship with God; or are more impatient of their absence, than we are under God's hidings and withdrawings from our souls; in that case we put them in God's room, and so break his command, "Thou shalt have no other gods before me;" and also sin against the love and grace of his covenant, where he says, "I am the Lord thy God." Of this kind of idolatry they are guilty who value themselves more upon their relation to, or descent from, such and such families or ancestors, than upon their relation to God, or those who are dignified with his image, or are of his household and family by regeneration and adoption.

Some make a god of their worldly pleasures, 2 Tim. 3:4, the apostle tells us of some who "are lovers of pleasures more than lovers of God." The drunkard has more pleasure in his cups, the swearer in his oaths, the unclean person in his swinish lusts, the unjust person in his unlawful gains, than in God. Many will rather risk the displeasure of God, and "rush upon the thick bosses of his buckler, than make a covenant with their eyes" or other senses, that they may not be porches for the fiery darts of Satan to enter in and inflame the fuel of inward lust and corruption. The apostle speaks of some "whose god is their belly," Philip. 3:19; they are more concerned what they shall eat and drink, or wherewith they shall be clothed, than how they shall glorify God, or advance their own or other's spiritual and eternal well being. They have more pleasure in an ordinary meal among friends, than in eating the flesh and drinking the blood of the Son of God; among his friends and members at his table. And is this to have no other gods before JEHOVAH our God?

Some again make a god of their worldly credit and reputation, John 5:44, the Pharisees loved the praise of men more than that honour which comes from God: and this was the reason of their rejecting Christ. Will not our spirits rise with resentment when our own character or reputation is attacked; and yet bear it with patience when God is dishonoured, or his holy name profaned? which plainly says, that our own honour is dearer to us than the honour of God; which could never be, if we had no other god before him.

Some make a god of their worldly helps and confidence in the time of danger, and trust more to these for deliverance than unto himself, Is. 31:1, "Wo unto them that go down to Egypt for help, and stay on horses, and trust in chariots, because they are many; and in horsemen because they are very strong: but they look not unto the Holy One of Israel, neither seek the Lord." There is a solemn curse pronounced against idolaters of this kind, "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Some again make a god of their very enemies, and are more afraid of him that can only kill the body, than they are of him who is able to cast both soul and body into hell. Some make a god of the devil, who is indeed called "the god of this world." When any lust or idol is set up and served, either with body or mind, the devil himself in that case is worshipped and served, though not intentionally; hence Jeroboam's calves are called devils, although by these he only intended to worship the true God. The devil is then worshipped, when we are more afraid of him than we are to displease God by sin; and when people run to wizards, or such as are supposed to be in compact with the devil, in order to ask advice, or to know future events, or to discover what is stolen or lost; this, I say, is devil-worship, and was the immediate forerunner of Saul's ruin when he went to the witch of Endor to seek counsel. It is joined with the abominable idolatry of Molech. Lev. 20:6.

To conclude, how many are there that make gods of their vile lusts, and serve and obey these rather than God? Some serve the lust of uncleanness, some that of intemperance, some the lust of revenge, others of covetousness or ambition, or the like. O how innumerable are the lusts of the unmortified heart? yet, according to the number of thy lusts, O sinner, so are thy gods. "Know ye not (says the apostle), that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" Rom. 6:16.

Thus I have given you a short account of some other gods which people may have secretly lodged in their hearts, while they pretend to obey this command, "Thou shalt have no other gods before me." Take heed that the word of the Lord be not against you; and that, while I have been minting to open this law or commandment of God in its spirituality, conscience be not saying, as Ahab to the prophet, "Thou hast found me, O mine enemy." Has not this commandment, which is exceeding broad, discovered some other god in thy heart than him who says here, "I am the Lord thy God?" If any one of these idols be reigning upon the throne of thy heart, thou never to this day obeyedst the first commandment of the law of God. From whence it is easy to infer that thy obedience is yet to begin with respect to the whole law, and every other commandment of it: for if the first be not obeyed first, none of the rest can be obeyed. No, it is impossible; because, as I said already, the foundation of all obedience is laid in having no other god but him only, who promises in the preface to be the Lord our God. O, Sirs, for the Lord's sake, look to it in time, that there be not a lie in your right hand, while you profess to close with this promise, "I am the Lord thy God;" for if you close with it aright by faith, you will just do as required in this command, saying, I will have no other gods before God in Christ reconciling the world to himself. Thus, by obeying the first command, we receive Christ, and rest upon him alone for salvation, as he is offered, given, or promised in the gospel, or covenant of grace.

Use third of this doctrine may be by way of Consolation to believers, whose souls, in obedience to this commandment, have, upon the foundation of this covenant grant, said unto the Lord, "Thou art my Lord;" and who in the faith of this promise, "I am the Lord thy God," have gone to a communion-table, and taken the bread and wine in that ordinance as the seal of this promise, and all the other promises that depend thereupon. That you may see what strong consolation is here, I pray you consider, that this promise, "I am the Lord thy God," it draws all the blessings of heaven and eternity with it. There is not one promise, from the beginning of Genesis to the end of the Revelation, which thou mayest not confidently claim as thine own, if thou hast obeyed the command of God, in laying hold of God as thy God, thy only God, by virtue of this glorious grant of sovereign grace, "I am the Lord thy God."

It is impossible that I can tell you the ten thousandth part of that grace and glory that lies in the womb of this promise, "I am the Lord thy God:" an infinite God, who is an infinite good is in it: "Who can by searching find out God? who can find out the Almighty unto perfection?" New scenes of his infinite glory will be opening to saints and angels through eternity in heaven. O, then, how immense is the treasure that is here secured to thee, O believer, in these two or three words, "I am the Lord thy God!" Well mayest thou sing, "The lines are fallen unto me in pleasant places." He that gave himself unto the death for thy redemption in the person of the Son, and gives himself as JEHOVAH, Father, Son, and Holy Ghost, by covenant grant; how will he not with this freely give thee all things? Canst thou doubt of his liberality as to other things, when he does not withhold his infinitely glorious self? Canst thou doubt of his fulfilling any other promise of the covenant, when thou hast set to the seal of faith to this, with application of it to thy soul, "I am the Lord thy God."

I might here, for the believer's consolation, and the encouragemet of his faith, show how this covenant promise draws all the rest of the promises in its train, they being inseparably connected therewith. To instance only a few, instead of many. "I am the Lord thy God:" therefore "I will give thee an heart to know me." "I am the Lord thy God:" therefore "I will sprinkle thee with clean water, and thou shalt be clean; from all thy filthiness, and from all thine idols will I cleanse thee." "I am the Lord thy God:" therefore "I will be merciful to thy unrighteousness, and thy sins and iniquities will I remember no more." "I am the Lord thy God:" therefore "will I put my Spirit within thee, and cause thee to walk in my statutes, and thou shalt keep my judgments and do them." And so of all the other promises of the covenant; they are all "yea and amen in him," who is "the Lord thy God." He who is so kind and good, as to make over himself to thee as thy God, will infallibly make out and make good every promise; and thou mayest trust him, with assured confidence, that he will do it, because he has said, "I am the Lord thy God." O let not the frequent repetition of these words make them unsavoury; for there is more than ten thousand millions of heavens of glory in them to the soul that views them with the eye of faith in the light of the Spirit.

I might further add, for the believer's comfort, that this promise, "I am the Lord thy God," draws along with it the sweetest and most endearing offices and relations that can be imagined. To instance a few.

1. He who is thy God is thy Sun, to enlighten, direct, warm, and fructify thy soul with his benign and gracious influences, Ps. 84:11. The day-spring from on high hath begun to visit thee, the day-star hath arisen in thy heart; and though clouds may overcast thy sky, yet the Sun of righteousness will break through them, and return with the refreshing visits of everlasting kindness; for "his goings forth are prepared, or secured, as the morning." "Unto you that fear my name, shall the Sun of righteousness arise with healing in his wings; and ye shall go forth and grow up as calves of the stall," Mal. 4:2.

2. The Lord thy God is a shield to protect and defend thee against all the attacks of thy temporal or spiritual enemies. When sin, Satan, and the world, come in like a flood, the Spirit of the Lord shall lift up a standard against them. He is "the strength of the poor, the strength of the needy; in their distress a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall." Thy God is "the shield of thy help, and the sword of thy excellency; he rides in the heaven for thy help, and in his excellency on the skies."

3. Thy God is thy reward: "Fear not," says the Lord to Abraham, "I am thy shield and thy exceeding great reward." Gen. 15:1. He is not only thy rewarder, but he himself is thy reward; and thy God being thy reward, it must be exceeding great, great beyond all expression or imagination; it is exceeding great beyond what eye ever saw, or ear heard, or hath entered into the heart of man to conceive. Sure such a reward cannot be of debt, but of grace only. It is the reward, not of our service or obedience, but the reward of the obedience and death of our glorious Surety. He is the righteous new Heir, and we are "heirs of God, and joint heirs with Jesus Christ."

4. Thy God, believer, is thy friend. There is a covenant of friendship implied in my text, "I am the Lord thy God." It is said of Abraham that he was "the friend of God;" and the friendship is mutual. Whatever kind offices ever one friend performed to another, these doth thy God perform unto thee. Thy God, as a friend, sympathises with thee in all thy afflictions, Ps. 63:9; supplies thy needs, Philip. 4:19; imparts his secrets to thee, the secrets of his covenant, and mysteries of his kingdom, which he hides from the rest of the world, Matth. 13:11; promises to bear thee company through fire and water, life and death, Is. 43:2. As a friend, he will pay you kindly visits, and meet you more than half way when you come to visit him: "Thou meetest him that rejoiceth, and worketh righteousness, those that remember thee in thy ways."

5. Thy God, believer, is thy Father, 2 Cor. 6:16, 17, "I will be their God, and they shall be my people." And ver. 18, it is added, "I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." "Behold, what manner of love is this, that we should be called the sons of God!" Let men and angels wonder at it, that we, who are sprung of hell, should be dignified with a name among the general assembly and church of the first-born. Thy God is thy Father; and, as a tender-hearted father, his eye is upon thee for good, his ear is open unto thy cry, his heart follows thee wherever thou goest, his hand is ready to help thee and hold thee up, his Spirit, in and by the word, to counsel and comfort thee, his house of many mansions prepared and ready to receive thee, whenever thou art dislodged from the earthly house of this tabernacle.

6. Thy God is thy husband, Is. 54:5, "Thy Maker is thine husband, the Lord of hosts is his name; and thy Redeemer the Holy One of Israel." Thy name before him is Hephzibah and Beulah; he rejoices over thee, as the bridegroom rejoiceth over his bride. There is a complication of interest betwixt him and thee; and thy concerns are so much his, that whatever action the law has against thee, he is bound, by virtue of his relation to thee as a husband, to cover and defend thee against all that is deadly.

7. Thy God, believer, is thy very life, yea, the strength of thy life; Ps. 27:1, "The Lord is the strength of my life; of whom shall I be afraid?" Thy God lives; and "because he lives, thou shalt live also. The Lord liveth, and blessed be my rock: and let the God of salvation be exalted." Thus you see by these little hints, what this promise, "I am the Lord thy God," draws after it for the consolotion of the believer, who has by faith laid hold of it, and so obeyed the first command. O, Sirs, faith's views of the grace wrapped up in this promise would make us all to join issue with David, Ps. 31:19, "O how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!" So much for use of comfort.

The last use I make of this subject is of Exhortation. 1. To all in general. 2. To believers.

First, A word of exhortation to all in general, to obey and keep the first commandment, by taking hold of this covenant grant, "I am the Lord thy God:" which is all one, as if I should exhort you to believe in Christ, or receive and rest upon him alone, &c. When a sinner believes in Christ, what does he else but receive God in Christ, as his God, by virtue of the covenant of grace, placing his only rest and happiness through eternity in the enjoyment of him alone? And is not this the very thing required in the first commandment, or a having no other gods before him? The gospel, holding forth the object of faith, and the command requiring the obedience of faith, has been one and the same in all ages of the world, however differently expressed and dispensed. We generally look upon the law of God, delivered to Israel at Mount Sinai, as binding obligatory upon us; and no doubt it is the rule of obedience to all mankind unto the end of the world, who shall read or hear of it. And I am so far from thinking, or teaching, that the obligation of the holy law is dissolved by the grace of the gospel, that I think it plain, from the connection Infinite Wisdom has laid betwixt them here, it is simply impossible any man can share of the grace of the gospel, but in a way of obedience to the very first commandment of the law, as already explained. And, therefore, my exhortation to every one hearing me is, to yield obedience to this first commandment of the law; lay claim by faith unto a God in Christ as your God, by virtue of the covenant, where he says, "I am the Lord thy God;" and see that you have no other gods before him. Do not think that I exhort you to this, as though I supposed you had any strength or power of your own to obey: no, we are naturally without strength, wholly impotent to do any thing spiritually good; but when I exhort you to obey this commandment, I exhort you to obey it in a dependence upon the grace of him who commands you to have him as your own God, and who engages himself by covenant to be our God, and so to be the Author and Finisher of our faith.

Now, to quicken your compliance, to excite your obedience, consider these few particulars which I shall not much enlarge upon.

1. Consider, that, by the breach of the first covenant, you and I have forfeited all claim and title to the Lord as our God. Indeed, he never ceased to be our sovereign Lord Creator; in no state can this relation to God be dissolved; this relation stands even in the state of the damned. But, I say, by the violation of the holy law, we have lost our covenant relation to God, as our God, our Father, our Friend, our Portion: and having lost our God, we have lost our life, peace, comfort, and happiness for ever; and not only so, but are under his wrath and curse, and so are liable to all the miseries in soul and body through time and eternity. Now, by hearkening unto this exhortation, all this unspeakable loss is repaired. Here you have God coming in a new and better covenant, even in a covenant of grace, saying, "I am the Lord thy God:" yea, requiring thee, by his sovereign authority, to take him again as thy own God, and thy only God, upon the footing of this new grant of grace. O what sinner is it, that considers his own eternal interest, but will comply with this command, in knowing and acknowledging the Lord as his God! Who would not take back the forfeiture upon such an easy ground!

2. Consider who it is that says, "I am the Lord thy God;" who it is that issues out this command, "Thou shalt have no other gods before me." It is he "whose name alone is JEHOVAH, the Most High over all the earth;" he who doth whatever pleases him in the armies of heaven, and among the inhabitants of the earth; he who humbles himself when he beholds things in heaven, cherubims and seraphims, angels and archangels. O what astonishing grace and condescension is it in this God, to come to a sinful worm of the fallen family of Adam, saying, "I am the Lord thy God!" O shall we not fall in with the design of such condescending grace, and say, we will have no other gods before him! "This God is our God for ever and ever!" If we do not we reject the counsel of God against ourselves, and despise the riches of his grace.

3. Consider, that this is the very first duty of natural and revealed religion, to know and acknowledge God as the only true God, and our God. The light of nature teaches us to own him as our creating God, upon the ground of that revelation he makes of himself to us in the works of creation and providence. Revealed religion teaches us to own him as our God in Christ, upon the ground of his own promise and grant, "I am the Lord thy God." So that, till this command be obeyed, a man is an Atheist and idolater, without God in the world, and is an utter stranger both to natural and revealed religion. Wo, wo, wo to the man or woman that is in such a case; thou art condemned already, and the wrath of God abideth on thee, because thou rejectest JEHOVAH in the person of the Son as thy God and Redeemer; and upon the matter, sayest, I will have other gods before him, I will not have him as the Lord my God.

4. Consider, thou canst perform no duty of the law acceptably until thou obey this command, and close with this covenant grant, as was cleared already. All thy acts of obedience to the other commandments, they are but splendid sins, an abomination to God till this covenant grant be received, in obedience to the first precept of his law. The soul of all obedience is wanting, till a man begin here; hence all his works are but dead works.

5. Consider, how willing he is to be thy God, even thine own God. O sinner, if he were not willing, would he ever speak in such a dialect to thee as here, saying, "I am the Lord thy God?" Would he ever lay thee under such a command of love, as to say, "Thou shalt have no other gods before me?" thou shalt know and acknowledge me as thy own God and portion, as thy only hope and happiness in time and through eternity? O do not suspect his candour and ingenuity; for "the strength of Israel will not lie;" he hates it in others, and therefore it is impossible he can be guilty of it himself. We would reckon that man a blasphemer, who, with his mouth, should utter such words as these. It is not, as God says, he is not the Lord my God: and yet this blasphemy every unbelieving sinner is guilty of; he makes God a liar, and denies that God speaks the truth in his heart, when he says to him, "I am the Lord thy God;" and, at the same time, rebels against his authority, requiring him to make faith's application of this covenant grant to his own soul.

6. Consider there is an absolute necessity that thou layest hold on this covenant grant in obedience to this command. Why, there is no living, and no safe dying, without God. Without God, thou art without hope in the world: without God, thou and all thou hast in the world are cursed; cursed in thy basket and store, in the house and field, in thy outgoings and incomings. Without God you cannot die without dying the second death, as well the first: "They that are far from thee shall perish." "What wilt thou do," O sinner, "in the day of visitation," who liveth in disobedience to this command, and refuseth the grace contained in this covenant grant? "To whom wilt thou flee for help? and where wilt thou leave thy glory?" How will you look God in the face, when arraigned before his awful tribunal? What a knell will it give to thy heart, when thou hearest this, as the first and leading article of thy indictment, There is the man who would not know and acknowledge me as his God and Redeemer! Me, who stretched out my arms of grace to embrace him, and whose bowels sent out a sound after him, saying, "I am the Lord thy God: Thou shalt have no other gods before me!" He preferred self and the world to me; and, therefore, now "I will laugh at his calamity, and mock when his fear is come" upon him. O "consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver" out of his hand.

7. Consider what advantage will redound to thy soul by obeying this command with an eye to the covenant promise. Thou art made up for ever; all salvation, as you heard, is wrapped up in this one word, "I am the Lord thy God." And in the faith of it thou mayest go through the valley of the shadow of death, without fearing any evil; for thy God is with thee, he will never leave thee, nor forsake thee.

But I shall not further insist in pressing this exhortation with arguments. One would think that no man that believes a future state of eternal happiness or misery, needs to be much urged to know and acknowledge God in Christ as his God, upon this new grant of sovereign grace; this being the very hinge upon which a comfortable eternity doth turn. All I shall do further, in prosecuting this exhortation, is, to answer a few objections which carnal reason and unbelief will very readily muster up against this doctrine and exhortation.

Object. 1. May one say, I have lost all claim and title to the Lord as my God, by violating the holy law; and I think I hear God saying to me, with a frown, "How shall I put thee among the children," who hast forfeited thy relation to me? and, therefore, I dare not own and acknowledge him as the Lord my God. Answ. It is indeed true, that you and I, and all mankind, have lost our title and relation to him as our God by the first Adam, and the breach of the first covenant; and, since the fall of Adam, God never said to any sinner upon a law ground, "I am the Lord thy God;" no, when a sinner looks at that airth, his hope and strength perish for ever from the Lord. But, O, Sirs, here is a new covenant, a new gift or grant that God makes of himself, which does not go upon the ground of our obedience to the law as its condition, but upon the ground of sovereign grace, reigning through the righteousness of God-man: here, I say, is a new claim of right presented to the guilty sinner, "I am the Lord thy God;" "I will be unto them a Father, and they shall be my sons and daughters, saith the Lord Almighty." These and the like absolute and indefinite promises are universally dispensed to all and every one, as the ground of faith. And lest any sinner, through a sense of guilt, should scare to lay hold upon this new claim of right, here is the warrant subjoined and annexed to the claim, "Thou shalt have no other gods before me."

Object. 2. I am afraid lest God be not saying this to me in particular, "I am the Lord thy God;" and therefore dare not lay hold of it. I fear lest he be not requiring me in particular, by this commandment, to know and acknowledge him as my God. Answ. It is by these and the like groundless surmises and insinuations, that an evil heart of unbelief turns us away from the living God, and from taking hold of his covenant. But, pray, tell me, in good earnest, do you think to dispute away the binding obligation of the very first commandment of the law of God? for, as was said, at the same time that you refuse to take hold of this covenant grant, you disobey the first and leading precept of the law. Why, will you own the obligation of the other commandments of the law, and reject this? I suppose there are none of you but will readily acknowledge, that you in particular are bound to honour your parents, not to kill, steal, commit adultery, &c. You may, with as good reason, say or think that these other precepts do not bind you in particular, as imagine that you are not particularly bound by the first to know and acknowledge a God in Christ as your God. Why so much prejudiced against the first and chief commandment of God beyond all others? What account can be rendered for it, that men should thrust away from them the first commandment of the very law of nature, when grafted into the gospel covenant, and made so subservient to their eternal salvation? I know of no solid reason that can be given for it, but that of the apostle, "The god of this world hath blinded the minds of them which believe not."

Object. 3. I cannot refuse that the command, "Thou shalt have no other gods before me," is binding upon me in particular; but I can never think that it is to me in particular that God is saying, "I am the Lord thy God." Answ. Who authorised you, or any of Adam's race, to put asunder what God has joined? I am sure it is not by God's warrant that this is done; and, therefore, you may easily divine that it is from a worse airth. It is the great plot of Satan to break that connection which God has laid betwixt the gospel and the law; for he knows very well, that, if the gospel be separated from the law, or the law from the gospel, in the matter of practice, not one of the commandments of the law can be obeyed to purpose. And this first command in particular, if it be disjoined from the gospel promise laid in the preface, "I am the Lord thy God," it can no more be obeyed by a sinner, than if he were commanded to pull the sun or moon out of the firmament. Pray, consider, while you own the obligation of the precept, and meanwhile refuse your interest or concern with the preface, you acknowledge your obligation to obedience, and yet at the same time cast away the foundation upon which your obedience is to stand; thus you build without a foundation, and how can that building stand? It will fall, and great will be the fall of it. And, therefore, in the name of God, I proclaim that this promise, "I am the Lord thy God," is to you, and your seed, and to all that are afar off. Did not God speak to every individual in the camp, when he uttered these words, "I am the Lord thy God;" as well as when he added, "Thou shalt have no other gods before me?" The same is he saying to you, and me, and every one of us; and, therefore, let us not cast away our own mercy; to us, as well as unto them, "belong the adoption, and the covenants, and the giving of the law and the promises."

Object. 4. What if all that is intended in these words, "I am the Lord thy God," be only either an assertion of divine sovereignty, or of an external federal relation to Israel as the seed and posterity of Abraham, and the only visible church? And if so, where is there a foundation in them for me to believe in him as the Lord my God? Answ. I am far from excluding any of these things, the objection mentions as comprehended in these words, "I am the Lord thy God:" and I grant, that if no more were included in them, I do not see how they could be a foundation of special and saving faith to me, or any else. But that it is otherwise, will not readily be denied by any, if they consider what it is God requires of us in the first command, as inseparably connected with the preface. Pray, consider it a little. Is this all that God calls for by the first precept of his law, to know and acknowledge him as our sovereign Lord-Creator, or that he is a God to the visible church by external federal relation? No doubt, these are truths indispensably to be believed: but there is more required, namely, to believe that he is the Lord our God in Christ, and to worship and glorify him accordingly. The external federal relation that God bears to the visible church, becomes special when this promise is applied by a saving faith; hence this is the common argument wherewith Israel is urged to believe and repent through all the Old Testament; particularly, Ps. 81:9–11. And whenever saving faith was acted, whereby their turn unto him was influenced, they commonly fasten upon, and apply this fundamental promise in my text, Jer. 3:22. So that, I say, there is more in these words, "I am the Lord thy God," than a bare assertion of divine sovereignty or of his covenant relation to Israel as a visible church; there is in them a glorious new covenant grant, or gift, that God makes of himself to us in Christ as our God, to be applied by a saving faith: and when such a faith is acted upon it, the native echo of the soul unto it is, "This God is my God;" I believe it, because he himself hath said it, and said it not to others only, but to me in particular; "I will say, it is my people; and they shall say, the Lord is my God." It is true, indeed, no man can speak this dialect of faith without the Holy Spirit; but to say that there is not sufficient ground for a particular applicatory faith in the bare word or promise of God, abstractly considered, is to apologize for the unbelief of the hearers of the gospel, and to run into the error of the enthusiasts, who suspend the duty of believing, not upon the word of God, but upon the work and light of the Spirit within.

Object. 5. If this promise be made to every one in the visible church, how shall the veracity of the Promiser be solved, or vindicated, seeing there are many who come short of it, many to whom he never becomes their God in a special covenant relation.

Unto this objection I might answer, by way of retortion, how is it that the unbeliever makes God a liar, if the promise be not made to him in particular? for if the promise, and the faithfulness of the Promiser, be not to him, he cannot be blamed for not believing, or not setting his seal to a promise never made to him. Can he be condemned for not intermeddling with a thing that does not belong to him? Again, I ask, how was it that God; in a consistency with his faithfulness, made unbelieving Israel to know his breach of promise, Num. 14:34, after he had made a grant or gift of the land of Canaan to them, and promised to bring them into it, while yet they never were allowed to enter it, but dropt their carcases in the wilderness, God having sworn that they should not enter into his rest? The faithfulness of God, in breaking his promise that he had made to that generation, is solved by landing the blame upon their own unbelief; they believed not his word, they trusted not in his salvation, they gave more credit to the false lying report of the wicked spies, than to the word and promise of him for whom it is impossible to lie; and because they made God a liar, therefore his promise made to them turned to be of no effect unto them. In like manner, a promise is left us of entering into a spiritual and eternal rest; but, meantime, most have reason to fear lest God make them to know his breach of promise, by excluding them out of that promised rest, because of their unbelief. The faithfulness of God is not in the least impeached hereby, because the unbeliever calls his faithfulness in question, and rejects his promise, as a thing not worthy of regard. Can a man be charged with unfaithfulness, in not bestowing himself and his estate upon a woman to whom he has made a promise of marriage, if the woman to whom it was made refuse his offer and promise? The faithfulness of the bankers of Scotland is engaged in particular to the bearer of their note; but if the bearer shall tear the note, or throw it away as a piece of useless paper, their veracity is nowise impeached, though they never pay that man the sum contained in the note; so here,

Object. 6. If I could find the marks and evidences of saving grace once wrought in my soul, then indeed I could aknowledge and believe the Lord is my God; but till then I dare not, neither do I think it my duty. Answ. I do own that none can warrantably draw this conclusion that they are in a state of grace, within the bond of the covenant, or savingly interested in the Lord as their God, till they have examined the matter at the bar of the word, and upon trial have found such marks of grace as warrant them to draw such a conclusion. But this is not the question now under consideration. The question at present is, Whether it be lawful and warrantable for a poor sinner, who is so far from finding any works of grace or gracious qualifications in himself, that he can see nothing but sin and misery, feels himself to be an heir of hell and wrath; whether, I say, it be his duty, upon the footing of this covenant grant and promise, "I am the Lord thy God?" to know, believe, and acknowledge the Lord as his God? And if this be the question, which it must be, it is all one as if it were asked, whether it be the immediate duty of such a person to obey the first command of the moral law as it stands under a covenant of grace? or, whether a person is to forbear obedience to the first command in the law of God, till he find gracious qualifications wrought in his soul. To affirm which, were upon the matter to say, that the first commandment of the law does not enjoin the first duty of religion, but that something is to be done before we do the thing that God requires of us, in the first place, as the foundation of all other acts of obedience; and that is, to know and believe that God in Christ is our God, by virtue of a covenant of grace contained in these words, "I am the Lord thy God." Such strange absurdities we inevitably run ourselves into, when we keep not in the cleanly path of faith chalked out to us in the word.

Object. 7. We fear that this way of teaching leads us into a presumptuous confidence; and, therefore, we are afraid to meddle with it. Answ. God teaches no man to presume when he requires him to have no other gods before him. Your approved Catechism does not teach you to presume, when it tells you, that God in this commandment requires you to know and acknowledge him as God, and as your God; and that because he is the Lord, and our God, therefore we are bound to keep all his commandments. But, besides, as I told you in the use of trial, the man who in a presumptuous way lays claim to the Lord as his God, he either lays claim to him out of Christ, or he does it not upon the footing of the faithfulness of God engaged in the covenant; or else, while he says with his mouth that the Lord is his God, he hath other gods before him: in which case, God says to the man, "What hast thou to do to make mention of my covenant? seeing thou" hast other gods before me in thy heart, and thus thou "hatest instruction, and castest my counsel behind thy back."

Object. 8. God is angry, he carries toward me as an enemy, he smites by the word and rod; how then shall I adventure to say he is the Lord my God? Answ. It is true God was angry; but his anger or vindictive wrath having spent itself upon our glorious Surety, we may now say, with the church, Is. 12:1, "His anger is turned away, and he comforteth us. Behold God is my salvation: I will trust, and not be afraid." Having smelt a sweet savour in the sacrifice of the death of Christ, the deluge of wrath is recalled, and a proclamation issued out, "Fury is not in me: I am the Lord thy God: Thou shalt have no other gods before me." O, Sirs, this is not the language of anger and wrath, but the language of love, mercy, and of infinite bowels of pity and good will toward man upon earth. As for the appearance of anger in his dispensations, no man can know either love or hatred, by all that is before him: the only way to judge of the love of his heart, is to read it in and by his words of grace; for these, and not his external dispensations, are the exact portraiture of his deep and infinite heart. It is true, indeed, we are told that "God is angry with the wicked every day:" but what is his grand and fundamental quarrel with them? It is this, that though he has said, "I am the Lord thy God and Redeemer;" though he has given such a glorious proof of this, as to give his only begotten Son, and to give him up to the death for our redemption; though he has engaged his faithfulness to us in a new covenant; yet they will not know and acknowledge the Lord as God, and as their God, but will have some other gods before him. To conclude, the design of all the threatenings of the word, and of all the angry-like dispensations of his providence is, that we may flee from his wrath, and may not rush upon the thick bosses of his buckler, but may turn to him as our God in Christ, and live, Ezek. 33:11.

Object. 9. What if it was only to the elect or believers in the camp of Israel that God spake, when he said, "I am the Lord thy God?" If so, they cannot be a foundation of faith to all. Answ. This objection still breaks the connection God has made betwixt the promise and the precept, which must not be. I believe no man will adventure to say, that the command, "Thou shalt have no other gods before me," was only to the elect or believers; but to the elect and reprobate believers and unbelievers. The whole law was given to every man, no man exempted: now, did God tie them all to obedience by his command, and yet at the same time take away the foundation of obedience, which lies in the promise? No, the one must run parallel with the other; the promise in its exhibition must be as extensive as the obligation of the command; the object of faith must be presented to all whose duty it is to believe; the promise is among things revealed as well as the precept, and therefore do equally belong unto us. "What God has joined let no man separate." It is true, these words, "I am the Lord thy God," considered as in his mind, purpose, and degree, belonged only to the elect; but considered as uttered or spoken indefinitely, they cease to be a decree with respect unto us; we are to look upon them as a promise tendered to us as the ground of our faith; and so they have a respect to every one command to have him as his own God.

I shall shut up this discourse with two or three words of exhortation or advice to you, who have in reality obeyed this first commandment of the royal law, by laying hold upon God in Christ as your God, by virtue of his faithfulness engaged in this glorious grant, "I am the Lord thy God." O what shall we, or what can we render unto him, who, after we had lost him as our God by sin, renders himself back to us in a new covenant, sealing it with his own blood, and attesting it by the three that bear record in heaven! There are these few things the Lord thy God requires of thee in a way of gratitude.

1. Love him as thy God, and love all that bear his image; for this is the sum of the ten commandments, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy strength, and with all thy mind; and thy neighbour as thyself." This love is the fulfilling of the law.

2. Trust him as thy God; "Trust ye in the the Lord for ever: for in the Lord JEHOVAH is everlasting strength." "Trust in him at all times, ye people." Trust him for every promised blessing; and ask them of him in prayer, for they are agreeable to his will. "And this is the confidence that we have toward him, that, if we ask any thing according to his will, he heareth us. Cast all thy cares upon thy God, and in everything by prayer let your requests be made known unto him."

3. Worship him as thy God: "He is thy Lord, and worship thou him." And, O, worship him in the beauties of holiness, for "holiness becomes his sanctuary for ever."

4. "Walk before thy God, and be thou perfect. All people will walk every one in the name of his god, and we will walk in the name of the Lord our God for ever and ever. Walk worthy of him who hath called you out of darkness into his marvellous light. Let your light so shine before men, as others seeing your good works, may glorify your Father which is in heaven."

5. Praise, extol, and magnify him as your God, Exod. 15:2, "He is my God, and I will prepare him an habitation; my father's God, and I will exalt him." Let the high praises of thy God be continually in thy mouth, that ever said to thy soul, "I am the Lord thy God." Join issue with David, Ps. 18:46, saying, "The Lord liveth, and blessed be my Rock: and let the God of my salvation be exalted."

6. Lastly, Disband all other gods: "Thou shalt have no other gods before me:" let nothing usurp his room. "Little children keep yourselves from idols. Hear, O my people, and I will testify unto thee: O, Israel, if thou wilt hearken unto me, there shall no strange god be in thee: neither shalt thou worship any strange god." "I am the Lord thy God," Ps. 81:8–10.

THE STANDARD OF HEAVEN LIFTED UP AGAINST THE POWERS OF HELL, AND THEIR AUXILIARIES

BEING THE SUBSTANCE OF SOME SERMONS

Preached upon different occasions, at the celebration of the Lord's Supper in Kinclaven, Burntisland, and Orwell, anno 1730.

ISAIAH. 59:19.—"When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him."

FROM the 16th verse of this chapter and downward, we have an illustrious prophecy concerning our glorious Redeemer, and the salvation he was to work for lost sinners by his obedience unto the death. He is introduced as a renowned champion, taking the field in our quarrel, when there was none to interpose for our deliverance from the thraldrom of hell and sin. He puts on his armour, ver. 17. And what is it? Righteousness is his breastplate, salvation his helmet, vengeance against Satan and his confederates, his clothing, and zeal for his Father's glory and our good, his cloak or mantle. Being thus armed, he distributes death and ruin among all those who stand in the way of his undertaking, ver. 18, "According to their deeds, accordingly he will repay fury to his adversaries, recompense to his enemies," &c.

Thus, having carried the day, spoiled principalities and powers, the same thereof spreads among the Gentile nations, upon the wings of the everlasting gospel. And what is the fruit of this? Ver. 19, "So shall they fear the name of the Lord from the west, and his glory from the rising of the sun." The meaning is, that the Gentile nations should come from east and west to the kingdom of the New Testament church, which is the nursery for the kingdom of glory; when the Jews, who had been for a long time the only children of the kingdom, should be cast out into utter darkness, because of their unbelief in rejecting and crucifying the Lord of glory.

But, now, when the powers of hell are thus overthrown by a glorious Redeemer, and his New Testament church reared up among the Gentiles; will the routed enemy ever rally his forces, or molest the church of God any more? Yea, says the prophet, after all this, "the enemy will come in like a flood;" but though he do, he shall not succeed in his attempts, for "the Spirit of the Lord shall lift up a standard against him."

So then, in the words we have these two things in general. 1. An attack made by the gates of hell upon the church of God: "The enemy shall come in like a flood." 2. We have a repulse given him: "The Spirit of the Lord shall lift up a standard against him."

1. I say, we have an attack made by hell and its auxiliaries upon the kingdom and interest of Christ: "The enemy shall come in like a flood." Where again we may notice, 1. By whom the attack is made; it is by the enemy. The church of God, or his saints in this world, have many enemies, as you may hear afterwards. They are expressed in the singular number, because of their unity in their designs against Christ and his kingdom, and because they attack under one principal leader and commander, namely, the god of this world, whose kingdom Christ came to overthrow. 2. We may notice the manner of the enemy's attack; he comes in like a flood, with great violence and noise, as though he would sweep away all clean before him, Rev. 12:15, we read that "the serpent cast out of his mouth water as a flood after the woman; that he might cause her to be carried away of the flood." It is no unusual thing in Scripture, to represent the irruptions of hell and its armies upon the church of God, under the notion of a rapid flood or river, which threatens the ruin of everything that stands in its way, Ps. 93:3, "The floods have lifted up, O Lord, the floods have lifted up their voice." 3. We have the progress of the enemy, or how far the attack may be carried; he shall come in: he shall not stay without the walls or borders, like an enemy laying siege, and going no further; but he shall come in, and "overthrow even to the neck." Satan has a party within the church to take him by the hand; yea, he has a party within the very heart of the elect to side with him. 4. We have the certainty of all this; it is not a maybe, or a peradventure, but there is a certainty of it; "The enemy shall come in like a flood;" the Lord has said it, and therefore it needs be no surprise when it comes.

2. In the words we may notice the repulse given to the enemy, after all his progress: "The Spirit of the Lord shall lift up a standard against him." Where again we may notice, 1. By whom the repulse is given, by the Spirit of the Lord. It is not by the might or the power of the church, it is not by any created strength, but "by my Spirit, saith the Lord of hosts." 2. How the repulse is given or managed; it is by "lifting up a standard against him." By the standard I understand Christ, who is not only "a standard-bearer among ten thousand," Song 5:10, but the standard or ensign itself, Is. 11:10, "And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek, and his rest shall be glorious." By the lifting up of the standard, I understand the displays of the glory of Christ in a gospel dispensation, accompanied with the efficacy of the Spirit of the Lord: this is called a lifting up of Christ, John 3:14, 15, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up." It is by the lifting up of this standard, or the manifestation of Christ in the gospel, that Satan's kingdom is ruined in the world, and his strongholds pulled down. 3. We have the repulse itself given to the enemy by the Spirit of the Lord; he is put to flight, as it reads in the margin: or, as Calvin reads it, the Spirit of the Lord shall drive him back like the waters of Jordan, which were driven back toward their fountain, when they stood in the way of Israel's entry upon the possession of the promised land, Ps. 114:5, "What ailed thee, O thou sea, that thou fleddest? thou Jordan, that thou wast driven back?" 4. We have the certainty of this promise of repelling or driving back the enemy; it is not a maybe, but a shall be. As there is a certainty anent the inbreaking of the enemy, so there is as great a certainty of his being beat back by the Spirit of the Lord: "Hath he said it, and will he not do it?"

From the words thus opened, I notice these two doctrines:

DOCT. 1. "That the church of God, or true believers, while here in a militant state, may lay their account with it to have the enemy breaking in upon them like a flood."

DOCT. 2. "That the career of the enemy is stopped, and his attempts baffled, by the Spirit of the Lord his lifting up a standard against him. When the enemy shall come in like a flood," &c.

As to the first of these, "That believers, while in a militant state, may lay their account to have the enemy breaking in upon them like a flood:"

In discoursing this, I shall, through divine assistance, endeavour to show,

I. Who is the enemy that comes in like a flood.

II. Why this enemy is likened to a flood.

III. Speak a little of the progress of this enemy, and how far he may come in.

IV. Touch a little at the certainty of this, that he shall come in like a flood.

V. Conclude in a few inferences.

I. The first thing is to give some account of the enemy, that is said to come in like a flood upon the church and people of God. This is no improper subject, after you have been at a communion-table. If the great Master of the feast has brought you into his banqueting-house, and made you to sit down under his banner of love; if he has stayed you with flagons, and comforted you with apples; you are to remember that this is not heaven, it is only a wilderness meal, to hearten you for your journey; and, in your journey, you are to go through the dens of lions, and mountains of leopards. The people of God never meet with more violent attacks for ordinary, than after they have been admitted to the nearest and sweetest communion: Satan sought to winnow Peter, after he had been at the first supper; a messenger of Satan is sent to buffet Paul, after he had been wrapt up to the third heavens. But, say you, who is the enemy that is like to come in upon us? I answer, the devil, that old serpent, called sometimes "the god of this world," is the leading enemy of the woman and her seed. This was the grand enemy Christ had to debate with, when he came upon the great undertaking of our redemption; his errand was, to beat up the devil's quarters, to drive him out of his usurped possession in the hearts and souls of men, to bruise his head, to destroy his works, to spoil principalities and powers of their prey. And as this was the principal enemy that Christ had to grapple with; so this is the leading enemy that attacks the seed of Christ in their travels through the wilderness to the promised land of glory: hence is that caution of the apostle Peter, "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour." And, says Paul, "We wrestle not against flesh and blood; but, against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places." Now the devil has two grand auxiliaries in managing his hellish designs against Christ and his seed, which are entirely at his devotion, and under his command; the one is within the believer, and the other without him.

1. I say, Satan has a strong party within, to wit, indwelling sin and corruption, "a law in the members warring against the law of the mind;" sometimes called "the flesh which lusteth against the Spirit." This is such a grafty enemy, and its workings, in order to serve the designs of Satan for the ruin of the soul, are so subtile, that it is said to be "deceitful above all things, and desperately wicked." David, the man according to God's own heart, through the impression of its subtilty, cries, "Who can understand his errors?"

2. The world without us is another main auxiliary of hell; the profits, pleasures, and preferments of the world, called by the apostle, "the lust of the flesh, the lust of the eyes, and the pride of life." The apostle James, chap. 4:4, has a word to this purpose, "Know ye not (saith he) that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is the enemy of God." From whence it is plain, that that man that will stand upon the Lord's side must resolve to have the world upon his top. Sometimes the believer has the powers of this world to contend with; especially when their commands interfere with the commands of God; as in the case of Daniel, the apostles, and the three children: and in that case he may lay his account with rage and violence. In a word, the devil being the god of this world, he hath both the things and the persons of this world under his power, he pretends to be sole master of it; as we see in his attack he made upon the Son of God in the wilderness, "All these things will I give thee, if thou wilt fall down and worship me." Sometimes he makes use of the world as a bait to allure us to sin; sometimes he makes use of it as a bugbear to fright us from duty. Thus you see who is the enemy that comes in like a flood, to wit, Satan and his auxiliaries, both without us and within us.

II. The second thing in the method is, to inquire why this enemy is likened to a flood? I answer in the following particulars:

1. Because of their noise. What noise has the devil, the world, and the lusts and corruptions of men, made since the fall of man, by error, persecution, defections, and violences of all kinds! and what a noise do these enemies make in the soul of the believer, when God, for holy and wise ends, lets them loose! The poor soul is many times put in such confusion, through the noise of these mighty waters, that it cannot hear the voice of God either in his word or providences.

2. They are likened to a flood, because of their multitude. A flood consists of an innumerable multitude of drops of water. So these enemies, the believer has to grapple with in his way to glory, they are a great multitude, an innumerable host. We may easily gather that the infernal spirits that go about to devour us are innumerable, when we consider, that a whole legion of them had their residence in one poor man. And how many are the lusts of the heart and the snares of the world, which we lie every day exposed to? David complains, Ps. 118 that his enemies "compassed him about like bees;" which many times put the poor believer to cry with Jehoshaphat, "We know not what to do against this great multitude that comes up against us."

3. They are likened to floods, because of their unity in bending all one way in their opposition against Christ and his cause. Whatever jarrings there may be among them in other things, yet as the waters of a flood, though they may take different channels, yet they keep the same course, and unite their force against the kingdom of Christ, and the salvation of souls.

4. Floods are mighty, violent, and rapid in their motion; the waters of a flood, they have a mighty strength with them. So the enemies of the Lord's people are violent and strong in their opposition to the interest of Christ in the world, and his grace in the soul, Ps. 2 the heathen there is said to "rage against the Lord, and his anointed, saying, Come let us break their bands asunder, and cast away their cords from us."

5. Floods of water, they are of a sweeping nature, and are ready to hurl down everything that is not well fixed: if a tree have not its root well fastened in the ground, the flood will bear it down. Just so, if a person be not rooted in Christ, the floods of temptation, afflictions, and corruptions, will very soon carry him down the stream. Hence it is, that loose professors in a day of trial are carried away; their house falls, and great is the fall of it.

6. A flood is in a continual motion; so the actings of sin, and Satan, and the world, against Christ and his cause, are incessant: "The wicked are like the troubled sea, still casting out mire and filth."

Here I will name several sweeping floods that the enemy casts forth, to annoy and hurt the church and people of God in the wilderness.

1st, He sometimes casts out a flood of error; he studies to corrupt the simplicity of the gospel, and to turn men away from the pure and precious truths of God. Hell has in all ages of the world been studying to muddy the pure waters of the sanctuary, and never more than at this day, by Arian, Socinian, Arminian, Pelagian, and other heresies.

2dly, Sometimes the enemy comes in with a flood of open persecution. The boar out of the wood, and the wild beasts of the forest, are sometimes suffered to devour the Lord's people, so that their blood has been poured out like water, and the bodies of God's dear saints cast out like dung upon the streets. Such a flood of beheading, hanging, quartering, banishing, and imprisoning of the Lord's people has been in this land, and we know not how soon the like flood may break out again.

3dly, Sometimes he comes in with a flood of manifold corruptions upon the visible church. Sometimes he studies to corrupt the worship of God by superstition, mingling in ceremonies of man's inventions with the pure ordinances of divine institution. Sometimes he breaks in upon the government and discipline of the church, attempting to introduce schemes of government not warranted by the word of God. Sometimes he stirs up men of corrupt minds, to pervert the use of the keys of discipline, to the spoiling and robbing of the church of God of her privileges and immunities he has granted her. Sometimes he comes in with a flood of profanity, corrupting the lives of professors, to the scandal of religion; sometimes with a flood of neutrality and indifferency about the things of God, under the colour of moderation. These, and many other floods, does Satan cast forth, whereby he sweeps multitudes away to hell. And, O, Sirs, take heed to yourselves, for many of these floods are running with a mighty current among us at this day.

III. The third thing is to speak a little of the progress of the enemy he is said to come in.

Quest. How far may he come in?

Answ. 1. The enemy may come in within the borders of Zion, Mic. 5:5, 6, "This man shall be the peace, when the Assyrian shall come into our land, and when he treadeth within our borders." Satan and his confederates have their synagogues even within the confines of the visible church.

2. The enemy comes in, not only within the borders, but even into the palaces of Zion, her public assemblies for divine worship; these are called the palaces and dwelling-places of Zion, Is. 4:5, "When the sons of God came to present themselves before the Lord, Satan came also among them," Job. 1:6. Sometimes he enters these assemblies and dwelling-places of the church in a more open and visible way, corrupting the worship of God with idolatry and superstition; sometimes in a more secret and invisible way, stirring up enmity, unbelief, carnality, vanity of heart, to mar soul-benefit and advantage by the ordinances of divine appointment.

3. The enemy may come in, not only to the palaces, but to the pulpits of the church, by an erroneous and corrupt ministry; what has been, may be again: Jude 4, "There are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ." The case may happen that men shall appear in your pulpits, pretending to take the care and feeding of your souls, who will give you a stone for bread, and a scorpion instead of a fish. A corrupt ministry is the saddest plague that ever came into the church of God.

4. The enemy may come into the judicatories of the church, which are the thrones of judgment, the thrones of the house of David, where the people of God expect to be protected in their Christian liberties, and to have justice done them, against those who would spoil and oppress them; and, yet, so far may the enemy come in, as to influence these judicatories to join hands with the spoilers and oppressors of the people of God, instead of defending them. The Jewish sanhedrim was an ecclesiastic court of God's appointment; and yet, so far was it corrupted, that it condemned the Lord of glory, and excommunicated them that owned and professed the name of Jesus; and all under a specious colour for the safety and welfare of the church. Christ must die, and be crucified, lest the Romans come and take away their kingdom.

5. The enemy may come in, not only to the gates of Zion, but also to the dwellings of Jacob. Sirs, Satan, the world, and corruptions, may, and I make no doubt will follow you home to your several families; and it will be a wonder, if, after you have been at a communion-table, Satan and his emissaries do not raise some family storm and trouble, to take off any impression of God, or of the things of God, that has been upon you on this occasion. The devil lodgeth in the house of the wicked; and he may come in and work much mischief in the house of a godly David; witness the murder of Uriah, adultery with Bathsheba, Amnon's incest, Absolom's rebellion, Adonijah's conspiracy.

6. He may come into your closets, and go along with you to your knees, when you would incline to be alone with God, in order to divert your thoughts, disturb your minds, or alienate your affections from prayer, meditation, or other private duties that you set about. When Joshua appeared before the Lord, Satan stands at his right hand.

7. The enemy may come into your very heart. Satan has very easy access to the hearts of men, by the port of the imagination and outward senses: through these gates or windows of the soul, he can very easily throw in his fiery darts, whereby, if a strict watch be not kept, he will infallibly set the whole combustible matter of indwelling sin and corruption as it were on fire: he has a way of drawing forth by his temptations, the latent Atheism, enmity, pride, carnality, and unbelief of the heart; he has no more ado but to hiss upon his confederates in our bosom, and immediately they come forth out of their fastnesses, to assist him in carrying on his assaults. And, God knows, how far even a believer may be driven, if the enemy come in thus upon him like a flood. Melancholy instances thereof are left upon record in Scripture, in the case of Abraham, Moses, David, Solomon, Peter, and many others, which are set up, not for our imitation or encouragement in sin, but as beacons, that we may be upon our guard against the inroads of the enemy that wait for our halting.

IV. The fourth thing was to touch a little at the certainty of all this; for it is not said, maybe the enemy will come, but "the enemy shall come in like a flood." The certainty of all this will appear from these two or three things:

1. Plain Scripture testimony, the infallible oracles of Heaven certifying us that the enemy will be upon us, Rev. 2:10, "The devil shall cast some of you into prison;—ye shall have tribulation ten days." As long as the seed of the woman is within Satan's reach, he will be creating them some molestation or other.

2. The state of the believer, while he is in this world, makes it evident. While the believer is hereaway, he is in a militant state, standing upon the field of battle, surrounded with the armies of hell; and is it to be supposed that the believer can live in quiet, free of the assaults of the enemy?

3. The experiences of the saints of God in all ages confirms this. Christ, the glorious captain of our salvation, he was not exempted; the prince of this world came upon him with his craft and cunning; he entered the lists with the powers of hell and earth, and with the corruptions of men; and shall any of his followers expect to be exempted? The ransomed company about the throne, are such as have come out of much tribulation, tribulation from the devil, the world, and their own heart. But I do not stay further upon this.

V. The fifth thing was the use of this doctrine and branch of the text, which shall be comprised in the few following inferences:

1. See, hence, that this world is not the believer's home or resting-place. If it were, of all men, he would be the most miserable: Why? While, on this side of time, the enemy will be coming in like a flood upon him. Put up thy heart, believer, though thou canst not find rest here, yet there remains a rest for the people of God. When thou comest to thy own country, thou shalt be beyond the invenomed arrows and fiery darts of Satan; the accuser of the brethren is cast out of that happy land: there thou shalt be beyond the snares and troubles of a wicked world; "there the wicked cease to trouble, and there the weary are at rest." "There is no more sea," Rev. 21:1. There thou shalt not be molested with the workings of indwelling sin, but "presented faultless before the presence of his glory with exceeding joy."

2. See hence whence it is the believer frequently expresseth such longing desire to be away, crying, "When will the day break, and the shadows flee away, and the happy morning of immediate vision dawn?" Why, it is little wonder, considering that, while here, the enemy is breaking in upon him like a flood; whereas, if once death, the last enemy, has dislodged thy soul from the clay tabernacle of the body, thy warfare is at an everlasting end; thou shalt have a victorious palm put in thy hand, a victorious diadem upon thy head, and a victorious song put in thy mouth. Hence, Paul, when he saw the battle near to an end, cries, "I have fought a good fight, I have finished my course, I have kept the faith." "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing."

3. See hence the need that we have of Christ in his kingly office, to subdue, restrain, and conquer all his and our enemies. Sirs, none of Christ's offices can be wanting. We need him as a prophet, to open the mysteries of the kingdom, and to open our understanding to know them; we need him as a priest to justify us, and to make reconciliation for iniquity, by his atoning blood and prevalent intercession; and we need him also as a king to break up the way before us, to go upon our head, to fight our battles against the armies of the aliens that we have to engage with in our way to glory; he has his name written upon his thigh and vesture, "King of kings, and Lord of lords;" and the armies which are in heaven do follow him, even the armies of saints in the church militant, they follow him, and it is under his conduct we are made conquerors, yea, more than conquerors.

4. See hence encouragement to poor tossed and tempted believers, who are combating with the enemy coming in like a flood upon them, wrestling with flesh and blood, principalities and powers, and perhaps are ready to faint and give over, saying, with David, "One day or other I shall fall by the hand of the enemy;" some day or other the strong floods of temptation and corruption will carry me clean away, and I shall be a scandal to religion, and make the name of God to be blasphemed. Up thy heart, believer, I have good news to tell thee; though the enemy come in like a flood, the Spirit of the Lord shall lift up a standard against him. Many a fiery dart dipt in hell does now fly about thee; but be of good cheer, the victory is sure, for the Captain of thy salvation has said, that "he will tread Satan under your feet shortly." Many a weary day hast thou with the workings of indwelling sin, crying, "Wretched man that I am, who will deliver me!" but be of good cheer, thy victorious General has "finished transgression and made an end of sin;" he has said, that "sin shall not have dominion, and that grace shall reign." Many a heavy cross and trial does the world roll upon thy back, perhaps trials in thy person, in thy family, in thy relations, in thy name, in thy worldly estate; but be of good courage, "O thou afflicted, tossed with tempests, and not comforted, behold the Lord is laying thy stones with fair colours, and thy foundations with sapphires." Perhaps thou wouldst give all the world to be rid of some predominant lust, some sin that easily besets thee; well, be comforted, the Spirit of the Lord has said, that he "will subdue your inquities, that your old man is crucified with him." Perhaps thou art wracked with an evil heart of unbelief, and crying, "Lord, help mine unbelief;" well, here is comfort, the Author and Finisher of faith, he will "fulfill in you all the good pleasure of his goodness, and the work of faith with power."

O, say you, these are good news indeed, that victory is secured; but how is it secured? Answ. It is insured by God's ordination and appointment, Luke 22:28, 29, "Ye are they which have continued with me in my temptations: and I appoint unto you a kingdom." It is insured by covenant and promise, that thou shalt go from strength to strength, till thou appear before the Lord in Zion; "They that wait upon the Lord shall renew their strength: they shall mount up with wings as eagles." It is insured by the blood of a Redeemer; he has bought thy freedom from sin and Satan, and he will not leave the purchase of his blood in the hand of the enemy: Christ's victory secures thine; he overcame as a public person, in the name of his whole mystical body, and thou mayst warrantably take up the spoils of his victory, saying, "Thanks be to God, which giveth us the victory, through our Lord Jesus Christ." The intercession of Christ in heaven secures the victory; if he hath any moyen, he will employ it in the behalf of his friends grappling with his enemies: Satan seeks to winnow you; but he prays for thee, that thy faith fail not. The hand of Moses fell and fagged when Israel was engaged with Amalek; but the hand of the man of God's right hand, it never falls down, and therefore the true Israel of God shall prevail. Thy relation to Christ obligeth him to take care that thou be not taken away with the flood. He is thy Bridegroom, and will the Bridegroom suffer his bride to be trampled upon, if he can help it? He is thy Head, and will not the Head see to the safety of the members? He is the Captain of thy salvation, and he will see to the welfare of his soldiers.

Object. I am, indeed, persuaded that all who belong to Christ, shall be secured against the enemy, though he come in like a flood; but, alas! that is still my fear, and the great question with me is, whether I belong to him? Well, to put this matter out of question, I only ask two or three questions. 1. Hast thou not proclaimed and commenced war against all known sin; and are you not resolved, through grace, to resist even to blood, striving against sin? If so, though the enemy may come in like a flood, the Spirit of the Lord will drive him back, and thou shalt be victorious at last. 2. When the enemy comes in, and prevails at any time like a flood, dost not thou wrestle and strive against the stream, saying, "Wretched man that I am, who shall deliver me;" I am led captive by the law of sin and death? This says, thou art on the Lord's side. A dead fish goes down the stream, but a living fish bears up against it, though it be borne down by violence. 3. When the enemy comes in like a flood, is not Christ thy great to look? and does not a look of him lighten thy heart, and inspire thee with fresh courage against the enemy? Ps. 34:5, "They looked unto him, and were lightened." 4. Art thou not now and then longing to be with the triumphant company above, where there is no more sea, no tempting devil, or deceitful heart? And art thou not lightened to think that ere long the battle will be at an end? This says that it shall be according to thy wish, for he will satisfy the longing soul: and Christ in heaven is longing as much for thy company, as thou art for his: "Father, I will that they also whom thou hast given me, be with me where I am."

The last use is, in a word of Exhortation. Is it so that the believer, while in this world, must lay his account to have the enemy coming in like a flood upon him? Then, believer, put on thy harness, and be like the valiant of king Solomon, who have their sword girded upon their thigh, for fear of the night. Fight the good fight of faith, make a stout and valiant stand against the enemy.

Motive 1. Thy enemies are God's enemies, as well as thine. The devil is his enemy, for he sinned from the beginning; the world is his enemy, for the friendship of it is enmity to God; sin is his enemy, it is the abominable thing that his soul hates. Now, all God's enemies "shall perish, they shall consume into smoke." Shall they consume away, and may not this hearten thee in thy passage? especially considering,

2. That the Lord of hosts is with thee, God is upon thy side; his name Emmanuel signifies God with us, God to espouse our quarrel, God to bruise the serpent's head, God with us to finish transgression, and make an end of sin, God with us to overcome the world. "Fear thou not, for I am with thee; be not dismayed, for I am thy God," Is. 41:10. And, therefore, triumph with the church, and say, Ps. 46 at the beginning, "God is our refuge and our strength: The Lord of hosts is with us, the God of Jacob is our refuge, therefore will we not be afraid."

3. The enemy is already defeated and baffled by thy glorious Head and General; thou hast only a shattered enemy to grapple with, Ps. 74:14, the children of Israel, their speaking of the overthrow of Pharoah and his host in the Red Sea, sing this song, "Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness; the meaning is, that the overthrow of Pharaoh and his host in the sea was a sweet encouraging meal to Israel, in their travels through the wilderness to the heavenly Canaan, and was a pledge of their victory over all their other enemies. So, here, Christ's victory over sin, death, and hell, is a sweet meal to the believer in the wilderness of this world, and is a sure pledge that ere long he shall tread them under his feet.

4. Know, for thy encouragement, there are many triumphing in glory, against whom the floods did run with as great violence, as they do now against thee. The cloud of witnesses, Heb. 11 and the innumerable company, Rev. 7 their battle was as hot as thine; but, now, they are triumphing in glory in white robes. Take courage, "follow them, who through faith and patience inherit the promises."

5. The battle will soon be over, the time is short, the end of all things is at hand, and within a little, thy glorious General will sound the retreat and call thee off the field. There is a solemn triumph promised to the overcomer, Rev. 2:7. Again, know, for thy encouragment, thy General will bear thy charges in the war; for he sends none a warfare on their own charges. Thy God commands thy strength; he himself is the strength of Israel, the glory of their strength; he will make thy bow to abide in its strength, and the arms of thy hand shall be made strong by the mighty God of Jacob, "Out of his fulness thou shalt receive grace for grace." Again, consider, there is no discharging of this warfare against the enemy that comes in like a flood; thou must either fight or die in the quarrel; thou must either fight or be a slave; thou must either fight, or fall under the curse of God. "Curse ye, Meroz, curse ye bitterly the inhabitants thereof: because they came not to the help of the Lord, to the help of the Lord against the mighty."

Lastly, The word of command is given by the glorious General, "Fight the good fight of faith, stand fast in the faith, quit yourselves like men, be strong." Will the soldier draw back, when the General gives the word? Let none of Christ's soldiers draw back the hand; not to obey is death by the marshal-law of heaven.

I conclude with the few advices following:

1. Break your league with hell, sin, and death; if ye be in a confederacy with any known sin, you cannot strike a fair stroke in the Lord's quarrel.

2. Set up your standard of war against the enemy, in the name of JEHOVAH, a reconciled God in Christ, saying with the church, "We will be joyful in thy salvation and in the name of our God we will set up our banners; and with David, Ps. 118. "They compassed me about like bees; but in the name of the Lord I will destroy them."

3. Take care of the enemy within doors, observe its motions, I mean the evil heart of unbelief; for, if you do not, it will betray you. "Keep your heart with all diligence; for out of it are the issues of life. Out of the heart proceed evil thoughts, murders, adulteries," &c.

4. Keep in with God and conscience: a good God and a good conscience, on a man's side, will make him bold as a lion. "This is our rejoicing, the testimony of our conscience, that, in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world."

5. Make much use of the Christian's armour, recommended in Eph. 6:11. As,

1st, The shield of faith. No fighting, no standing before the enemy without faith. God's worthies, Heb. 11. "By faith turned to flight the armies of the aliens."

2dly, Put on the helmet of salvation, a well-grounded hope of glory; this, like a helmet, will keep the head safe, when showers of darts are flying about you.

3dly, Get on the girdle of truth. The truth and faithfulness of God in his word, improven by faith, is like a girdle whereby the loins are made firm and strong in the day of battle. It is by the word of truth we are commanded to strengthen the weak hands, and to confirm the feeble knees.

4thly, Put on the breastplate of righteousness. By which we may either understand imputed righteousness, apprehended by faith, which, like a breastplate, fortifies the heart, and emboldens the believer against all accusers and accusations, and enables him to say, "Who can lay any thing to my charge?" Or it may be understood of implanted righteousness and holiness, uprightness and integrity of heart and life, which, as I said, makes a man bold as a lion.

5thly, Make use of the sword of the Spirit, which is the word of God, both to offend the enemy and defend yourself. With this weapon Christ encountered and overthrew the enemy in the wilderness, "Thus and thus it is written." With the same weapon all his soldiers are to fight.

Lastly, Be much in prayer, wrestling with God upon your knees, calling for grace and mercy to help in time of need. Thus Jacob, like a prince, prevailed; "By his strength he had power with God, he had power with the angel, and prevailed; for he wept and made supplication unto him."

SABBATH EVENING, BURNTISLAND

JULY 5, 1730

ISAIAH 59:19.—"The Spirit of the Lord shall lift up a standard against him."

THE second doctrine I observed from the words was this, "That it is the Spirit of the Lord that lifts up a standard, and drives back the enemy when coming like a flood.

In discoursing this doctrine, I shall,

I. Speak a little of the standard-bearer, the Spirit of the Lord.

II. Of the standard which he lifts up.

III. Of the lifting up of this blessed standard.

IV. Show how is it, or whence is it, the lifting up of the standard gives a repulse to the enemy, or drives him back when coming like a flood.

V. Lastly, Apply the whole.

I. For the first, To speak a little of the standard-bearer, the Spirit of the Lord. Where two things may be inquired into. 1. What Lord is he that is here intended? 2. Whom are we to understand by the Spirit of the Lord?

Quest. 1. What Lord is he that is here intended?

I answer, 1. He is the Lord of hosts, "the Lord mighty in battle," Ps. 24; "he that does in the armies of heaven, and among the inhabitants of the earth, what pleaseth him; the Lord who stretcheth out the heavens, and laid the foundations of the earth, before whom the inhabitants of the world are as a company of grasshoppers."

2. He is the Lord of glory that is here intended, 1 Cor. 2:8, "Had they known him they would not have crucified the Lord of glory; the brightness of the Father's glory," "glorious in holiness, fearful in praises, doing wonders." When the cherubims and seraphims behold him upon his throne, high and lifted up, they cry, "Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory."

3. He is the Lord of life, Acts 3:15, Ye have "killed the Prince of life, whom God hath raised from the dead." "As the Father hath life in himself, so hath he given to the Son to have life in himself." He hath life in himself essentially and originally as the Father, he being the "true God, and eternal life;" and as Mediator, he hath a life given him by the Father, by virtue of which he is the fountain of life to his mystical body, "the resurrection and the life."

4. He is the Lord of lords, Rev. 19:16, "He hath on his vesture, and on his thigh, a name written, KING OF KINGS, AND LORD OF LORDS." All the powers of the earth are the vassals of this great Lord, they hold their crowns and sceptres of him. He casts the mighty out of his seat, and raiseth them of low degree.

Quest. 2. Whom are we to understand by the Spirit of the Lord? Take an answer to this in the following particulars:

1. The Spirit of the Lord, as to his essence, is the same God with the Father and the Son. There is but one God, and three persons in the Godhead, the Father, Son, and Holy Ghost; and these three are one God, the same in substance, equal in power and glory. We are not to imagine any superiority or inferiority among the persons of the Godhead, seeing they are one and the same most simple and undivided being.

2. As to the order of his existence, according to the revelation of the Word, he is the third person of the adorable Trinity, and proceeds from the Father and the Son in an ineffable and inconceivable manner. All that we have revealed concerning the manner of the existence of these three divine persons of the Godhead, is, that the Father begat the Son, the Son is begotten of the Father, and the Holy Ghost proceedeth from the Father and the Son: but as to the generation of the Son, or the procession of the Holy Ghost, who can declare it? God has drawn a veil over it, and it is dangerous for us, in this state of mortality, curiously to pry into this mystery; and they who have adventured to go further than the revelation of the Word leads them, have always run themselves into the bogs of Arian, Sabellian, or Socinian errors.

3. As to his office in the great work of salvation, he applies to us the redemption purchased by Christ; in order to which he receives the things of Christ, that he may show them to us. All the blessings of a Redeemer's purchase, all the goods of his testament, both heritable and moveable, the whole estate of eternal life, and everything that pertains to it, are lodged in his hand, that he may, according to his commission from the Father and Son, apply them, and make them effectual to the heirs of promise. And according to the various parts of his work, in applying the purchased salvation, he gets several names in Scripture; as,

1st, He is sometimes called a Reprover: John 16:8, "When he is come, he will reprove the world of sin." And his reproofs are so sharp and piercing, that they are compared to keen arrows, and a sharp two-edged sword, piercing to the dividing asunder of soul and spirit.

2dly, He is sometimes called a Comforter: "I will send the Comforter, and he shall teach you all things." He is so called, because he comforts them that mourn in Zion; he gives the oil of joy for mourning, and the garments of praise for a heavy spirit." His consolations are so strong that they make the lips of them that are asleep to sing.

3dly, He is sometimes called an Advocate: the word rendered a comforter signifies also an advocate. He pleads the cause of Christ in the world, against all that dare to speak against him; he pleads his cause in the hearts of his people, against all the false surmises that Satan and an unbelieving heart are ready to suggest to his prejudice; and he acts the part of an advocate, by enabling us to plead and pray with groans which cannot be uttered.

4thly, He is sometimes called a Witness: John 15:26, "He shall testify of me." The Spirit bears witness of Christ, partly by external revelation, partly by internal manifestation; hence called "the Spirit of wisdom and revelation in the knowledge of Christ." He bears witness of the sonship of believers; he "bears witness with our spirits, that we are the children of God:" he is in them a spirit of adoption, enabling them to cry, Abba, Father.

5thly, He is sometimes called a Remembrancer: John 14:26, "He shall bring to your remembrance whatsoever I have spoken unto you." Our memories are like leaking vessels, let all the good words of Christ slip from us; but the Spirit will not let them slip: no, he keeps them for our use, and brings to our remembrance with a fresh relish and savour in time of need; and in that case the believer finds such a sweetness in the word, that he cannot but say with Jeremiah, "Thy words were found by me, and I did eat them, and they were unto me the joy and rejoicing of mine heart."

6thly, He is sometimes called a Teacher: "He shall teach you all things," John 14:26. He teaches so, as no man ever taught; he is an interpreter among a thousand; all the commentaries in the world are not able to give such a view of a word of Scripture, as the Spirit of the Lord will do, when he opens it up in his own light; he makes the heart of the rash to understand wisdom.

7thly, He is sometimes called a Guide: "When the Spirit of truth is come he shall guide you into all truth." He saves the members of Christ from such damnable errors as strike at the foundation of religion and Christianity; none of his teaching shall be given up to strong delusions, to believe lies.

4. The Spirit of the Lord, as to his qualities and properties, we are told, in Scripture, is,

1st, A renewing Spirit, hence we read of "the washing of regeneration, and the renewing of the Holy Ghost." All the powers of the soul, and the image of God in them, are dislocated and defaced, the whole foundations are out of course; but the Spirit of the Lord, in a work of regeneration, repairs the image of God, and sets everything again in its proper place and order.

2dly, He is a sanctifying Spirit, wherefore called "the Spirit of holiness." He draws the lineaments of the divine holiness upon us, and enables us more and more to die unto sin, and to live unto righteousness: he takes the beauty of Christ and puts it upon us, whereby we are made comely.

3dly, He is a Spirit of glory, "The Spirit of glory and of God resteth upon you," says the apostle Peter. He makes the King's daughter all glorious within, and so fits the soul for being brought to glory, "makes us meet to be partakers of the inheritance of the saints in light."

4thly, He is a Spirit of power; he gives power to the faint, makes the feeble as David. When the Spirit of the Lord was with Samson, he slew the Philistines heaps upon heaps; but, when the Lord departed, the locks wherein his strength lay were cut.

5thly, He is a Spirit of love. Wherever he comes he makes the heart to burn with love to God in Christ, so as the soul cannot but say, with David, "Whom have I in heaven but thee?" The man loves his ordinances, and the place where his honour dwells: he loves his people, and all that bear his image: "My delight is with the saints, the excellent ones of the earth."

6thly, He is a Spirit of a sound mind, for he gives a sound judgment and understanding of the things of God; hence it is, that one of the Lord's babes or little ones will have a more clear and sound uptaking of the things of God, than all the learned rabbies and plodding politicians in the world, that excel in human wisdom and literature.

I shall only add, 5. That the actings and operations of the Spirit of the Lord are set forth to us in Scripture under different metaphors; as,

1st, He is sometimes resembled to fire, therefore called a Spirit of burning, Is. 4:4. He consumes and burns up the dross of sin and corruption. As the sparks of fire fly upward, so he makes the soul to seek those things that are above.

2dly, He is sometimes resembled to water, Is. 44:3, "I will pour water upon him that is thirsty, and floods upon the dry ground." By his influences, the soul is so fructified, that it becomes as a tree planted by the rivers of waters, bringing forth fruit in season: "I will be as the dew unto Israel, and he shall grow as the lily."

3dly, He is sometimes resembled to wind, Song 4:16, "Awake O north wind, and come thou south, blow upon my garden." John 3:8, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth." When this wind filleth the sails of the affections, with what speed and liveliness does the believer move his voyage to the haven of glory, his everlasting rest!

4thly, He is sometimes resembled in his operations to oil, "We have an unction from the Holy One, and we know all things." We read of the anointing of the Spirit; "God, thy God, hath anointed thee with the oil of gladness above thy fellows." And by this oil the countenance of the believer is made to shine, the joints of his soul are suppled, so that he runs and does not weary, walks and does not faint.

II. The second thing proposed was, to speak a little of the standard which is lifted up by the Spirit of the Lord. By the standard, as I told you in the explication of the words, I understand Christ, the blessed ensign, which is lifted to the nations, Is. 11:10. And he is fitly resembled to a standard, on the following accounts:

1. The standard is a signal of war; when war is proclaimed, the standard is set up, or the ensign displayed. When Christ descended to this lower world, and came upon an expedition of war against the god of this world, and his usurped empire over the children of men, this war was proclaimed, and the standard set up in paradise, by that word, Gen. 3:15, "The seed of the woman shall bruise the head of the serpent." Accordingly, when he actually came into the world, he gave a shout of war against the enemy, saying, "The day of vengeance is in mine heart, and the year of my redeemed is come." Hence it was, that hell and its auxiliaries took the alarm, "They raged, they imagined a vain thing against the Lord, and against his Anointed, saying, Come, let us break their bands asunder, and cast away their cords from us:" but the man of God's right hand wounded his head over many nations, breaks him and his adherents, as with a rod of iron. The incarnation of the Son of God was a signal to a lost world that God was now with us, to deliver us from the power of Satan; his appearing in our flesh was a displaying the standard, or a lifting up the banner, that we might gather unto him as our leader and commander.

2. A standard is a signal of peace; when peace is proclaimed, the white flag or ensign is displayed. As the appearance of God in the nature of man was a signal of war against hell, death, and sin; so it was a signal of peace to man upon earth: hence the angels, at the birth of our Redeemer, cry, "Glory to God in the highest, and on earth peace, good-will towards men." He is our peace: "This man shall be the peace when the Assyrian shall come into our land." He brought with him a peace of reconciliation with God, a peace of consolation with conscience, a peace of amity and friendship between man and man, and between man and his fellow-creatures.

3. A standard is an ensign of victory; the victorious general sets up his standard in the field of battle, as an evidence of the enemy being foiled. So a risen and living Redeemer, is a signal of his victory over the powers of hell; for, "when he ascended up on high, he led captivity captive," he returned from the field with displayed ensigns, carrying the spoils of his enemies along with him; upon the sight of which the church cries, in a way of triumph, Ps. 68:20, "He that is our God is the God of salvation; and unto God the Lord belong the issues from death."

4. A standard is a signal of gathering; when the standard is set up, the army is to gather, volunteers are to be listed. The manifestation of Christ in the flesh, and the revelation of him in the gospel, is a signal to lost sinners, to shake off the tyrannical yoke of sin and Satan, that they may, under Christ's conduct, recover their ancient liberty that they enjoyed at their creation: hence is that prophecy of Jacob, Gen. 49:10, "Unto him shall the gathering of the people be." Is. 11:10, "He shall be set for an ensign to the nations; to him shall the Gentiles seek, and his rest shall be glorious." And, O, how glad is he when volunteers come in as flocks of doves to their windows! Matth. 23 at the close "How often would I have gathered thee, as the hen gathereth her chickens under her wings!"

5. A standard is for direction and order; when the army is to march, the standard goes before, and the soldiers know where-away to move by the motion of their standard. Christ is given for a leader to the people; it is by eyeing of him the saints know how to direct, and to bend their course in their travels through the wilderness. Hence the apostle exhorts believers to run their race with patience, "looking unto Jesus, the author and finisher of their faith," Heb. 12:1, 2. Thus you see, that Christ is the standard, and why so called.

III. The third thing was to speak a little of the lifting up of this blessed standard.

1. The first uplifting of it was in the eternal counsel of Heaven, before ever the foundation of the world was laid, Prov. 8:23, "I was set up (says Christ) from everlasting, from the beginning, or ever the earth was." From all eternity, God had a purpose of love towards lost sinners of Adam's family, and a purpose of war against the powers of hell, by Jesus Christ.

2. This standard was lifted up in the first promise, Gen. 3:15, "It shall bruise thy head, and thou shalt bruise his heel;" that is, My eternal Son, in the nature of man, shall, in the fulness of time, avenge the quarrel of the woman and her seed, in thy total ruin and overthrow.

3. This standard was set up in the actual incarnation, obedience, and death of the Son of God; for then it was that, "through death, he destroyed him that had the power of death;" then it was he destroyed the works of the devil, turned the counsel of that froward spirit headlong, outshot him in his own bow. The devil and the world thought that they had Christ under when they had brought him to the dust of death; but our glorious Emmanuel wrests death out of the devil's hand, and slays him with his own weapons.

4. This standard was lifted up by the resurrection of Christ from the dead, and his exaltation at the right hand of the Majesty on high. We are told, Ps. 110:7, that, "having drunk of the brook in the way, he lifted up the head:" and by his uplifting, he draws all men after him. O, Sirs, lift up your eyes to heaven, and behold this royal standard now set up in Emmanuel's land, far above all principality and power, might and dominion. "God hath highly exalted him, and given him a name above every name."

5. This standard is lifted up in the dispensation of the everlasting gospel, which began first to be preached by the apostles immediately after his resurrection, and afterward by other ministers called of God for that end, which are to continue in a succession to the end of the world. O, how successfully was this standard lifted up by the apostles, when set up immediately after his exaltation, when whole thousands, by the preaching of a sermon concerning the death and resurrection of Christ, were brought into the service of Christ; when whole nations were born to him at once; when heathenish idolatry fell down before the everlasting gospel; whereby was fulfilled that prophecy of Isaiah, chap. 60:8, "Who are these that fly as a cloud, and as the doves to their windows?"

6. Again, when there is any remarkable appearance for Christ and his cause in a church or nation, in opposition to error, superstition, profaneness, or any of the works of the devil; when the Lord spirits his ministers, and the judicatories of his church, to give a fair, full, and faithful testimony for Christ, in opposition to any of these works of darkness, then is it that this standard is lifted up. What a pity is it that there should be such a faint display of Christ's banner against that damnable heresy of Arianism, vented of late in this church! It is to be feared we shall never be honoured to do any signal service for Christ, when such an opportunity of doing him justice has been slighted; however, he will give the banner to them that fear him, that it may be displayed because of truth.

7. When God in his providence breaks and baffles wicked and blood-thirsty persecutors, who were making havoc of his church and people, granting them respite and deliverance from trouble, then is it that this standard is lifted up, when he raiseth up saviours in Mount Zion, to judge the Mount of Esau. How remarkably was this standard lifted up for Israel, when Pharaoh and his host, in their pursuit, were overthrown in the Red sea, and made to sink like lead in the mighty waters? or, when, by his servant Cyrus, he overthrew the power of Babylon, and brought back his people again to their native land? on which occasion, Israel could not but say, "When the Lord brought back the captivity of his people, we were like men that dreamed." Thus God lifted up the standard in our own land, when, in his providence, he raised up the prince of Orange as the instrument of our deliverance, when we were upon the point of being swallowed up with a deluge of Popish darkness and tyranny.

8. This royal standard is lifted up by the Spirit of the Lord in the morning of conversion, when, through discoveries of the glory of Christ, the soul is determined to make a surrender of its heart, and to lift up the everlasting doors, that this King of glory may come in. And, O, when he comes in, how remarkably does he drive back the enemy! he binds the strong man, spoils him of his goods, translates the poor soul from the power of darkness to his own kingdom of light, life, and liberty.

9. The Spirit of the Lord lifts up the standard in every renewed manifestation and discovery of the glory of Christ, especially after a dark night of desertion, temptation, and despondency. Perhaps the poor believer was "going mourning without the sun;" the wild beasts of hell, the roaring lion, and his emissaries, were like to devour him, and the poor believer crying, "I am cast out of thy sight: My way is hid from the Lord, and my judgment is passed over from my God." However, at length, the Spirit of light, life, and power comes, and by discovery of the glory of Christ, forceth a day upon the poor creature, that was "walking in darkness and saw no light." O, then, the Spirit of the Lord lifts up the standard, and Satan is baffled, his fiery darts are blunted, the mourning of the poor soul is turned to singing and triumph. Thus you see when it is that the Spirit of the Lord may be said to lift up the standard against the enemy coming in like a flood.

IV. The fourth thing was to inquire whence is it that the lifting up of the standard, or the displaying of the glory of Christ by the Spirit of the Lord, gives a repulse to the enemy, or drives him back?

I answer, 1. The displaying of the glory of Christ, by the Spirit of the Lord, sets faith in a lively exercise, which is the great engine whereby we are enabled to overcome Satan, the world, and all our enemies. As for Satan and his fiery darts, they are quenched by faith, Eph. 6:16, and Rev. 12:11, "They overcame him by the blood of the Lamb," that is, by faith acting upon a glorious Redeemer and his atoning blood. As for the world, it is by faith that we trample upon its frowns and flatteries: "This is the victory whereby we overcome the world, even our faith." As for indwelling sin, Atheism, enmity, pride, carnality, and the like, every view of Christ by faith gives a new wound, and cuts off some limb or member of the old man of sin, Acts 15:9, the saints are there said to "purify their hearts by faith." By faith "we behold the glory of the Lord," and so "are changed into the same image, from glory to glory;" and thus gradually the body of sin and death is wasted and weakened.

2. By displays of the glory of Christ love is inflamed. And where the love of Christ is shed abroad on the heart by the Spirit of the Lord, the utmost assaults of hell are not able to prevail: "Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned." When love is in exercise, the soul hates evil, and is ready to cry out, "Depart from me, all ye evil-doers; for I will keep the commandments of my God." What but the love of God made Joseph to give such a repulse to the hellish attack made upon him by his adulteress mistress: "How shall I do this great wickedness, and sin against God?" See the influence of the love of Christ in the triumph of the apostle, Rom. 8 at the close, "Who shall separate us from the love of Christ? shall tribulation or distress," &c.

3. Displays of the glory of Christ inspire the soul with courage and strength to oppose the enemy, when he comes in like a flood. By the sight of the great Captain of salvation, the believer becomes bold as a lion, to encounter the powers of hell and corruption. O! says the believer, when he gets a sight of Christ, "Through him assisting me I can do all things." Ps. 34:5, "They looked unto him, and were lightened: and their faces were not ashamed."

4. Displays of the glory of Christ, by the word and Spirit of the Lord, dispirit the enemy, though coming in like a flood. The devil and his auxiliaries know very well, to their sad experience, that Christ is match and more for them; the head of the serpent bears the marks of Christ's heel, his wound shall never be healed. And, therefore, whenever Christ takes the field, to espouse the cause of the poor soul oppressed by the enemy, immediately he loseth heart, and gives way! hence is that prayer of David, Ps. 68:1, 2, "Let God arise, let his enemies be scattered: let them also that hate him, flee before him," &c.

V. The fifth thing was the Application. And the first use may be of Information, in a few particulars. Is it so that when the enemy comes in like a flood, the Spirit of the Lord shall lift up a standard against him? then,

1. See hence what it is that makes a church "terrible as an army with banners," to the powers of hell, and the wicked of the world. It is not carnal wisdom and policy; it is not a yielding to the humours of men in the matters of Christ; it is not a squaring our conduct according to the wisdom of this world: no, it is the presence of the Spirit of the Lord, and a following the standard of the word which he has given for "a lamp unto our feet, and alight unto our paths." How terrible was the church of Scotland in the days of our reformation, when the Spirit of the Lord rested upon our worthy reformers, enabling them to contend earnestly for the faith, and for the royal prerogatives of the King of Zion, in opposition to Papist, malignants, and other enemies of a covenanted reformation? A faithful minister, and his moyen with God, by the confession of the queen of Scotland, was at that time more terrible and dreadful to her, than an army of ten thousand men. But, alas! the Spirit of the Lord is departed in a great measure, and a worldly, politic, carnal, selfish, party-spirit is come into its room, which cannot miss but make us base and contemptible both in the eyes of friends and foes.

2. See from this doctrine the ground and cause of all our defections and backslidings at this day; why, the Spirit of the Lord that lifts up the standard is departed hence, the enemy comes in like a flood. We have grieved the Spirit, quenched the Spirit, resisted the Spirit; and hence it is that he does not lift up a standard against the floods of error, profanity, tyranny, and oppression, that are broke in upon us. If you ask, what way have we grieved the Spirit, and provoked him to depart from us? I answer, It is by our not regarding or following the standard, when lifted up in the dispensation of the glorious gospel. When Christ is not received; when the precepts and promises of the word are not believed or regarded; when magistrates, ministers, or people, do not, in their several stations, show a regard to the convictions of the Spirit, or his motions on their hearts; this grieves him, and provokes him to depart from a church or a particular person.

3. See hence what it is that makes the gospel successful among a people, for destroying Satan's kingdom, and pulling down his strongholds; it is the Spirit of the Lord, accompanying the preaching of the word, and displaying the glory of Christ therein. However contemptible the gospel may appear to a blind world, who look on it only with the eye of carnal reason, yet to them that believe, it will be found to be the power of God to salvation: "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds." It is not the flourish of words, it is not the force of human rhetoric, or flaunting harangues of morality that will ever serve the turn: no, it is a faithful display of the glory of Christ, a simple proposal of the gospel, an opening of the mysteries of the kingdom. This is the chariot in which the Spirit of God rides; and, O, when he rides in his own chariot, he rides prosperously, and the people fall under him.

4. See hence what it is that makes the ordinances of the gospel so sweet and desirable to a gracious soul, insomuch that "one day in his courts is better than a thousand." What makes preaching sweet, or a communion-table so desirable to the saints? Why, there they find the Spirit of the Lord lifting up the standard, displaying the glory, fulness, suitableness, and excellency of Christ and his love, Song 2:3, 4, "I sat down under his shadow with great delight, and his fruit was sweet to my taste. He brought me into his banqueting-house, and his banner over me was love." In gospel ordinances, believers are privileged with discoveries of the love and loveliness of a glorious Redeemer; hence is that of David, Ps. 27:4, "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple."

5. See hence what it is that spirits a believer to hold on his way, even though death and hell, the devil and the world, stand in his way; why, the Spirit of the Lord lifts up the standard; and you know, as the army is heartened to keep and stand their ground by the sight of the standard, so are believers heartened by displays of the glory of Christ: "They shall sing in the ways of the Lord: for great is the glory of the Lord." Let a believer but see Christ in his glory, he is able to look the law, justice, conscience, and the world in the face, and say, "Who can lay any thing to my charge?" Then it is that he rides upon his high places; being clothed with the sun, he treads the moon of this world under his feet: then is he able to encounter death, the king of terrors, in his most formidable aspect; and to say, with Paul, "I am ready, not to be bound only, but also to die for the name of the Lord Jesus."

6. See hence whence it comes that we shall frequently find such surprising turns in the case or exercise of the Lord's people. Sometimes the believer is at such a low ebb, that he is giving up the day for lost, quitting the field, yielding the cause to the enemy, as if all were lost, like David, "One day or other I shall fall by the hand of the enemy;" the armies of hell, and swarms of corruptions are too strong for me: but all on a sudden recovers his spirit, girds himself with gladness, puts on his harness, triumphing in his high places, giving a bold defiance to hell and all its emissaries, saying, with David, Ps. 3:5, 6. "I laid me down and slept; I awaked, for the Lord sustained me. I will not be afraid of ten thousands of people, that have set themselves against me roundabout." Whence comes this sudden change and alteration with the believer? The matter is this, when the enemy was coming in like a flood, the Spirit of the Lord lifted up a standard against him; and the very sight of the standard, an uptaking of the glory of Christ, puts new spirits and life in him; so that he goes forth, like a giant, refreshed with new wine, unto the field of battle.

7. See hence what is the most expedite and effectual method to mortify the deeds of the body of sin, or to put a check upon the insurrections of enmity, unbelief, pride, vanity of spirit, and other heart-evils, which, like the daughters of Heth, make the believer sometimes weary of his life: why, the best way in the world is, to call in the assistance and aid of the Spirit of the Lord, that he may lift up a standard against him. No sooner does the Spirit of the Lord take the field, and begins to testify of Christ, or to manifest his glory to the soul, but these locusts of hell shrink, and hide their heads. The wild beasts of the forest, which range through fields in the darkness of the night, they retire to their dens whenever the sun arises: so, whenever the Sun of righteousness arises upon the soul, these enemies flee before him. A display of the glory of Christ will break the strength of the most violent temptation, and knock down the strongest and most turbulent lusts; these enemies are not able to behold the standard lifted up by the Spirit of the Lord. And therefore, poor believer, whenever thou art like to be worsted by any of thy spiritual enemies, call in the aid of the Spirit, that he may drive them back: "For we, through the Spirit, do mortify the deeds of the body."

8. See hence when we may look for a work of reformation to be revived in the land. It is matter of sad exercise to many of the Lord's people, at this day, to think how far we are carried down the stream and tide of error, profanity, and defection; and they are ready to say, "By whom shall Jacob arise? for he is small:" when will a work of reformation be revived from under the rubbish? Why, here is an answer to this melancholy question: These things will be done when the Spirit shall be poured out from on high; when the Spirit of the Lord shall lift up a standard, then shall the enemy be driven back, though he hath come in like a flood. And it may be matter of comfort to the mourners of our Zion, who are sighing and crying for all the abominations that are done in the midst of us, that this promise in my text is positive and absolute, "When the enemy comes in like a flood, the Spirit of the Lord shall lift up a standard against him." And, therefore, if we would get the better either of the evils of our own heart, or of the evils of our day or generation, let us take the promise and believe it, and plead it; for "God is not a man that he should lie, neither the Son of man that he should repent." Let us put him to his word, and give him no rest till he do as he hath said. This is the course he directs us to take when we would have the Spirit, or any promised good of the covenant conferred upon us, Ezek. 36:37, "For these things will I be inquired of by the house of Israel, that I may do it for them."

ORWELL SACRAMENT

LAST SABBATH OF JULY, 1730.

ISAIAH 59:19.—"The Spirit of the Lord shall lift up a standard against him."

I PROCEED now to a second use of this doctrine, which shall be by way of Trial. There is not a soul hearing me, but is either under the standard of heaven or of hell; for between these two standards the whole world is divided; there is no middle state, no neutral. In this combat, either you are waging war with Heaven, under the standard of the Prince of the power of the air; or else you have deserted the devil's colours, under which you were born, and turned in under the standard of Heaven, lifted up by the Spirit of the Lord. I suppose there are few hearing me, but profess to be under the standard of Heaven; your name, as Christians, says so much; your attendance upon the ordinances of divine appointment is a professed listing yourselves under the banner of Christ. And if not, what is your business here, where Christ's volunteers attend his colours? And, in a special manner, you, who have been at a communion-table, and have gotten the sacrament, have come under the military oath; you have sworn to cleave to the standard of Christ, in opposition to all his and your enemies, by laying your hands on the body and blood of the Son of God. But, Sirs, allow me to tell you, there are many who go out professedly under Christ's colours, who yet are heart-friends to his enemies, and who never yet broke their covenant with hell, and their agreement with death; and, therefore, this matter wants to be a little further tried, whether you be really under Christ's standard, or under the standard of the enemy. I told you, in the explication of their words, that the standard lifted up by the Spirit of the Lord, whereby the enemy is beat back, is just Christ himself, and the displays of his glory in the light of his word and Spirit; and therefore the grand question comes to this, Whether the Spirit of the Lord has ever manifested Christ to you, and, by the discoveries of his glory, has killed the power of sin in your soul, and so driven back the enemy that was coming in like a flood?

For clearing of this matter, take the following marks:

1. If ever the Spirit of the Lord lifted up the standard effectually over you, he has laid siege to thy heart, and the strongholds of iniquity have been battered and shaken by the thundering ordinance of the law. Ordinarily before the Spirit of the Lord lifted up the standard of peace, he displays the standard of war in and against the soul, whereby it is roused and awakened out of the lethargy of carnal peace and security; the lying refuges, in which the man was trusting, are shaken and overturned. By nature, the strong man of sin keeps the house; for Satan, the god of this world, "while he keeps the house, the goods are at ease," and the man is carried away with the flood in a pleasant dream, crying, "Peace, peace, while sudden destruction is at the door." But, I say, ordinarily the Spirit of the Lord comes as a Spirit of bondage unto fear; taking some of the thunderbolts from Mount Sinai, he darts them in upon the heart, whereby the sinner's carnal peace is broken and disturbed, the high imaginations of a righteousness by the law and of peace with God upon that footing, are cast to the ground. This we see exemplified in the apostle Paul, he "was alive without the law; but when the commandment came," when the law was set home in its spirituality, "sin revived, (says he), and I died;" q. d. All my vain confidences of righteousness by the law fell down; I found myself stripped of my fig-leaf coverings. Try by this, Has the Spirit of the Lord shut you up to the faith; straitened you so with law-terrors, that you saw no relief in heaven or in earth, but by fleeing unto Christ, who is the last refuge that ever a guilty sinner will run to?

2. If ever the Spirit of the Lord effectually lifted up the standard so as to drive back the enemy, the everlasting doors have opened at his summons, and there has been a surrender of the heart and soul to the Lord. Have you been made to lie down at the foot of adorable sovereignty, like a poor supplicant, crying, with Paul, "Lord, what wilt thou have me to do?" or, with the jailor, "What shall I do to be saved?" Lord, will the soul say, I put a blank in thy hand, I am content to fall in with any method of salvation that thou wilt prescribe. I have hitherto been building castles in the air, expecting salvation in a way of my own devising; but I find the bed too short for me to stretch myself upon, the covering too narrow to wrap my naked soul in. I see myself upon the point of everlasting ruin, and of falling an eternal sacrifice to avenging justice. O, shew me a city of refuge. O, lead me to the place where thou causest thy flock to rest. O, how shall I have peace with God? for I see it is hard for me to kick against the pricks. There is no prospering, by hardening myself against him; and therefore I yield to his summons, and surrender myself wholly unto him to be saved in the way that he thinks fit.

3. If the Spirit of the Lord has lifted up the standard effectually in thy heart, thy soul has been filled with a silent wondering at the first sight of the standard, I mean, at the first view of the glory and excellency of Christ; so that you could not but own with the spouse, that he is indeed "white and ruddy, the chiefest among ten thousand;" or, as in the margin, "the standard-bearer among ten thousand," Song 5:10. The name of Christ, Is. 9:6, would readily ring like sweet melody in thy heart and soul, "Unto us a child is born, unto us a son is given, and his name shall be called Wonderful." Usually, at the first appearance of Christ to the soul, after it has been wading through the clouds and darkness of Mount Sinai, there is something of an ecstacy of admiration seizes the poor creature. He wonders at the person of Christ, when he sees him to be Emmanuel, God-man: "Without controversy, great is the mystery of godliness, God manifested in the flesh." He wonders at his love and loveliness; he wonders at the beauty of holiness that shines in him; he wonders at the everlasting righteousness he has brought in; he wonders at the victories that he has won, and at the redness of his apparel, Is. 63:1, 2. In a word, the soul wonders at the bright constellation of divine and human excellencies that centre and meet in him. If it be thus with thee, poor soul, it is an evidence that the Spirit of the Lord has lifted up the standard in thy heart.

4. If the Spirit of the Lord has lifted up the standard in and over thee, the iron sinew of thy will has been bended in the day of the Mediator's power: Ps. 110:3, "Thy people shall be willing in the day of thy power." The language of our hearts by nature is, "We will not have this man to reign over us. As for the word of the Lord that thou hast spoken, we will not do it." But, O, whenever the Spirit of the Lord lifts up the standard, there is such a sweet irresistible power comes along with the discovery, that the heart, which was like an adamant, is melted like wax in the midst of the bowels; it becomes pliable unto the promissory, preceptive, and providential will of God. As for his promissory will, when the Spirit of the Lord lifts up the standard, the soul sweetly yields to that; when God says, "I will be their God, I will be to them a Father, I will take away the heart of stone, I will put my Spirit within them," &c., the soul sweetly falls in with every clause of the covenant, saying, Amen to every part of it. As for his preceptive will, when the Spirit of the Lord lifts up the standard, the soul falls in with that also, according to the promise, Ezek. 36:27, "I will cause them to walk in my statutes, to keep my judgments and do them." Although the man did formerly cast away all God's bonds, saying, with proud Pharaoh, "Who is the Lord that I should obey him?" yet now he is content to have the yoke of Christ's law wreathed about his neck, and written upon the tables of his heart. He has frequently that prayer of David's in his mouth, "O that my ways were directed to keep thy statutes! Let my heart be found in thy statutes, that I be not ashamed." As for his providential will, the heart yields to that also, saying, "Here am I, let him do to me as seemeth him good. The Lord giveth, and the Lord taketh away; blessed be the name the of the Lord." Under favourable providences he is ready to bless the Lord, saying, "What am I or my father's house that I am brought hitherto?" Under frowning dispensations he is ready to say, "I will bear the indignation of the Lord, because I have sinned against him. I was dumb with silence, I opened not my mouth, because thou, Lord, didst it."

5. If the Spirit of the Lord has lifted up the standard in and over thee effectually, thou hast been determined to lift up the standard of war against all Christ's enemies: and the war between thee and them will be, like that between Amalek and Israel, irreconcileable; the war will be turned to a rooted hatred of sin, and all the works thereof; for there can be no agreement between God and Belial, between the works of the Spirit of the Lord, and the works of the Prince of the power of the air: Ps. 139:21, 22, "Do not I hate them, O Lord, that hate thee? And am not I grieved with those that rise up against thee? I hate them with perfect hatred." And whenever Satan or the world would tempt thee to prove false to thy standard, or to yield to their solicitations, thou wilt be ready to start back, and say, with Joseph, "How shall I do this great wickedness, and sin against God?" "Depart from me, all ye evil doers; for I will keep the commandments of my God."

6. For trial, I ask this question, Whether hast thou on the livery of the soldier who fights under the standard, which the Spirit of God lifts up? I remember it is said of Christ, the standard-bearer among ten thousand, that he is white and ruddy. The same may be said in some respect concerning all that war under his colours; they are ruddy, in respect of justification; white in respect of sanctification. (1.) I say, they are ruddy, in respect of justification, because Christ's vesture, which was dipt in blood, is upon them, "They have washed their garments in the blood of the Lamb." This was the best robe that was put upon the prodigal, whenever he entered his father's threshold. So then I ask, Have you put on the red livery of imputed righteousness? Has the blood of Christ cleansed you from all sin? The soldiers of Christ submit to the righteousness of Christ. Yea, this is one of the mottoes of the standard which you have, Jer. 23:6, "This is his name whereby he shall be called, The Lord our righteousness;" and all the soldiers get their name from this motto and livery. And whenever you fall under challenges for sin, from the law, conscience, justice, or the world, you will find no ease or relief on this side of the blood and righteousness of Christ: no healing till the Sun of righteousness arise with it under his wings. (2.) Christ's soldiers, as they are ruddy in respect of justification, so they are white in respect of sanctification. I remember we are told. Rev. 19:14, that "the armies which are in heaven followed the Lamb, upon white horses, clothed in fine linen, white and clean." And in the day of his armies, his volunteers are said to "shine with the beauty of holiness," Ps. 110:3. Holiness to the Lord is the motto of the standard, and holiness to the Lord is the beautiful livery wherewith they are all adorned. This is not to be understood, as if they were perfect in holiness in this life; no, the saints are only "fair like the moon," which hath a great many spots: but, then, holiness in its perfection is that which every saint is breathing after, saying, with Paul, "I forget those things which are behind, and reach forth unto those things which are before," &c.; and it is a grief of heart to them that they cannot be more holy. This makes them groan under the remains of sin, saying, with Paul, "Wretched man that I am," &c.

7. If you be really under the standard lifted up by the Spirit of the Lord, you may know it by this, whenever you are at any time worsted by sin, you will not be a volunteer, but a captive to it. When sin overcomes the believer, he reckons himself in captivity and bondage, as Paul did, "I find a law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members." You know a loyal subject and faithful soldier may be taken captive by a foreign enemy: but then there is a great odds between the man, though in the enemy's hand, and another that deserts his king and his colours, and goes over to the enemy's side. Now, the case with the believer is, that, though he sin, yet he does not go over to the enemy's side: no, sin besets him, betrays him, surpriseth him; and while he is taken captive by it, he wearies of its drudgery, and never reckons himself at liberty, till he be brought back again to his Captain, his colours, and company. When he is in company with sin and sinners, he is ready to say, "Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar." I will never be at liberty till the fetters of ignorance, unbelief, vanity, and carnality be quite shaken off. O to be wholly rid of this evil heart of unbelief, which turns me away from the living God! O that the very remains of sin were ruined in me, and to be without the reach of sin, and all temptations and occasions of it! So much for trial.

A third use may be by way of Lamentation that the standard-bearer, and his standard, is so little seen among us at this day; the spirit of the Lord is departed in a great measure. Quest. How doth it appear, say you, that the Spirit of the Lord is departed? I answer, it is evident from this that the enemy is coming in like a flood. And here I will tell you of several floods that are running with a very impetuous current, whereby multitudes are carried away at this very day.

1. A flood of atheism and blasphemy, many saying in their hearts, "There is no God;" yea, atheism and blasphemy expressed and uttered, both by tongue and pen, against our glorious Emmanuel. I have seen books published of late, the scope of which is to ridicule all the miracles he wrought upon earth, and to make him one of the most arrant impostors that ever appeared upon earth; and these books are bought and spread through many corners of the land, especially by people of fashion; things are vented that would make any Christian ears to tingle, and their hearts to tremble.

2. A flood of erroneous doctrine is come in upon us. At every assembly almost, we have representations of the growth of Popery in the north of Scotland. The Arian error, denying the supreme Deity of the eternal Son of God, is vented in our church, whereby the foundation and corner-stone that God has laid in Zion is struck at; and if this foundation could be destroyed, what should the righteous do? A flood of Arminian errors runs in our day, exalting the freedom of man's will to the predjudice of the freedom and sovereignty of the grace of God, and exalting reason above revelation. A flood of anti-evangelical errors, whereby attempts are made to worm out the gospel, and the power of godliness. Some have crept into the church, who, instead of preaching the gospel, entertain poor people with empty harangues of morality, or something worse, even in the hearing of our national assembly; and yet such things pass without censure. Does not this say that the enemy is coming in like a flood, and the Spirit of the Lord departed?

3. There is a flood of superstition, and superstitious worship, running in our land at this day, and multitudes of the higher rank carried away with the flood. A flood of church-tyranny is broken out. God has indeed delivered us from open Popish and Prelatic tyranny and persecution, under which we groaned for many years: but another sort of tyranny is broken in among us, under a mask, whereby the poor people of God are oppressed in their Christian rights and privileges; particularly in the choice and election of their own pastors. How are the sheep and flock of Christ bleating and mourning through several corners of the land, who find themselves peeled and spoiled by patrons, and others joining hands with them? There is a flood of profanity broken out in our day; some arrived at that pitch of wickedness, as to turn every thing serious and sacred to matter of laughter and ridicule. O what a flood of cursing and swearing, lying, murdering, cheating, stealing, backbiting, malice, envy, covetousness, Sabbath-breaking, does prevail among us! What a flood of neutrality prevails about the things of God! how many Gallios, who are easy whether the interest of Christ sink or swim, if it go well with their own worldly and civil concerns! What a flood of prevailing unbelief; not only infidelity, rampant among that sort of men that I was speaking of, but a flood of unbelief among the professors of the name of Christ! May not that old complaint be renewed at this day, "Who hath believed our report?" How many are they, who make God a liar, by refusing to set to their seal to the record God has given of his own Son? What a flood of hypocrisy! men carrying the mask or appearance of religion, who are strangers to the life and power of it; "have a name to live, yet dead in trespasses and sins!" What a flood of apostacy and backsliding; some, who through the knowledge of Christ, seemed to "escape the pollutions of the world, returning with the dog to their vomit, and with the sow that was washed to wallow in the mire!" Thus, you see, there are many dangerous floods a-running in our day. Does not all this say, that our blessed standard-bearer, the Spirit of the Lord, is in a great measure departed?

As a further evidence of his departure, I will tell you in a few words how far the enemy is come in.

1. He is come within our borders; many, if not all of these floods, are already within our borders. Indeed, the flood of Arian heresy staid for a while in England and Ireland; but now it is within the borders of Scotland, and of the church of God therein: it was never heard of, since the reformation, to be within our borders, till now; and usually, when an enemy is at or within the borders of a land, the inhabitants take the alarm.

2. But, Sirs, I will tell you more, that the enemy is not only come into our borders, but he has entered the palaces, and some say the pulpits of our Zion. How much of sin, Satan, and of the world, do we that are ministers bring along with us, even when we come forth to people in the name of God! Yea, it is to be feared, that that word is too much verified in our day, cited already, Jude 4. I have heard it affirmed, and that very openly, that Arian doctrine was taught and vented from some pulpits of the kingdom.

3. I will adventure to say more, that the enemy is come in the length of our judicatories, these thrones of judgment. Has not the Arian heresy been before the bar of our national assembly, and a process upon that head been under the consideration of all the presbyteries of the kingdom? It would have been thought a strange thing for that damnable heresy to set up its head once a-day within the borders of our Zion; far more to have such a thing before the supreme judicatory of this national church, without the heavy sentence of deposition or excommunication pronounced against the guilty person; and yet all the censure in this case is only a suspension, and a door left for an after assembly to take it off. Does not this say, that the enemy is come in like a flood?

4. The enemy is come into the dwellings of our Zion. How many families are there, where there is not the least shadow of the worship of God? Does not that say that the devil has his seat there; the god of this world reigns in these families, where he prevails so far, as to justle God out of that worship that is due unto him?

5. Has not the enemy come into the closets; yea, to the secret chambers of the heart, which God challenges as his due? As for the wicked, there is no doubt but the devil is within their heart; the god of this world rules in the hearts of the children of disobedience; sin, which is the first-born of the devil, has an absolute command over them; every thought and imagination of their heart is evil. As for the world, Solomon tells us that it is set in the heart of the wicked and ungodly. Yea, where these enemies have lost their power and dominion, I mean, in the hearts of the godly, yet are they making strange inroads to the dishonour of God, to the discredit of religion, and the breaking of the peace and quiet of the gracious soul.

Thus, then, you see there is sad ground of lamentation that the enemy is come like a flood: and what is the reason of all this? the Spirit of the Lord, which should lift up his standard, is departed.

Quest. Why does not the Spirit of the Lord lift up a standard against the enemy? I answer, because his standard when lifted up is not followed. We do not follow the standard of the world, in the administration of the affairs of Christ's kingdom, but the standard of carnal policy, studying to please this and the other gentleman that is patron of a parish: we are broken in judgment, because we willingly walk after the commandments of men. And the Spirit of the Lord leaves us, and does not lift up his standard, because we do not observe his motions and operations upon our souls; we do not cherish his influences; we walk in darkness, and see no light, because we do not follow light, because we do not follow the light when we have it. And is it any wonder then though he depart from us?

ON MONDAY

ISAIAH 59:19.—"The Spirit of the Lord shall lift up a standard against him."

I GO on now to a fourth use of this doctrine, and that is by way of Consolation to believers; particularly honest-hearted communicants, who have both the public cause of Christ, and the private case of their own souls at heart. Perhaps, when they take a view of the enemy coming in like a flood upon the church, and the more private assaults made upon their own souls, they are ready to say with Jehoshaphat, "We know not what to do against this great company that cometh up against us." If this be thy case, I have good news from the Lord to tell thee, namely, that when the enemy comes in like a flood, "The Spirit of the Lord shall lift up a standard against him."

More particularly, art thou perplexed and troubled in spirit, because of the floods that are broken in upon the church of God, threatening ruin to the doctrine, discipline, worship, and government thereof? When you look to the pass that religion is brought unto, and take a view of the enemy that is come into the borders, and palaces, and assemblies of our Zion, you are ready to cry out, "By whom shall Jacob arise? for he is small." Here is encouragement, Jacob shall arise by the mighty God of Jacob. I own, indeed, that I cannot give you any infallible ground of faith from the Scriptures of truth, that the Spirit of the Lord shall lift up the standard for our church, more than for any particular church upon the face of the earth. We are, indeed, assured that God will have a church on earth, and that "the gates of hell shall never prevail," so far as to raze and ruin her totally; but I know of no absolute promise in the word of God, that he will preserve a church to himself in any particular nation, or among any society of men whatsoever. We see the church of the Jews unchurched, the tabernacle of David is taken down, the natural seed and posterity of Abraham are cut off, and cast out for many hundreds of years. The once famous churches of the Lesser Asia are turned Mahometan mosques. The church of Rome, whose faith was spoken of throughout the whole world, is now turned to the seat of Antichrist. So that, I say, no particular church has any absolute or infallible security, that the enemy shall not come in like a flood, and sweep away the very face of religion from among them. But yet there are some things from which we may adventure to gather hope, that the Spirit of the Lord will lift up a standard, and drive back the enemy that is coming so far in upon the church of Scotland.

1. Is it not ground of hope that there is a goodly number of mourners in our Zion, who are sighing and crying for all the abominations that are found in the midst of us? There are some who yet take pleasure in our Zion, and have a kindness for her stones and rubbish, and who are lifting up a prayer for the remnant that is left. God has a great regard to this remnant, to their prayers and tears; and he says, "For the sighing of the poor, for the crying of the needy, now will I arise, saith the Lord."

2. God is here and there raising up and sending forth some young men to the ministry, who are endowed with his Spirit, and whom he has polished as shafts for his work and service, in building up his own, and battering down Satan's kingdom. God uses not to polish instruments for work and service, and then to lay them by as useless; he sendeth not forth labourers where he has no harvest to reap.

3. There is a spring of young converts here and there through the land, in whom some good thing toward the Lord God of Israel is to be found; yea, a spring arisen even in some places, where religion seems to be most borne down and oppressed which says that the Lord will maintain his ground; and that he is like the wise husbandman, who keeps a proper measure of the seed to sow his field, a little leaven to leaven the lump.

4. Many of the dear saints of God, who are now triumphing about the throne, ministers and others have gone off the stage, in the faith and persuasion of it, that God would yet appear in his glory, for building up of his Zion in Scotland; and that there should yet be more glorious days seen in our land, than ever we or our fathers have seen. These, I say, are some grounds of hope, that the Lord will not altogether leave us to be carried down the flood, but that he will yet lift up the standard, and display his glory. I shall only add, that whatever defections there may be among us, yet there is not wanting some to give their honest testimony against them, and who through grace are resolved to cleave to the standard of the law and testimony, which the Spirit of the Lord has lifted up; and we desire to believe that he will not forsake those who seek him, and desire to cleave to him.

But, after all these things, there is no security against some sweeping flood or other, for which we in this land seem to be ripening apace. But though floods of error, persecution, and public calamities should break loose; yet it is ground of comfort to the Lord's people, that even by these floods God is still advancing and promoting his own work; the wrath and corruptions of men shall praise him, and the remainder of his wrath he will restrain.

Quest. What good work of God can be advanced and promoted by letting the enemy come in like a flood upon his church?

I answer, 1. His discovering work is advanced. By letting floods run, hereby he separates between the precious and the vile, between the chaff and the wheat. A flood, as I was saying, in the doctrinal part, is of a sweeping nature, it sweeps away loose timber and stones, or any other thing that lies in its way, not well fastened in the earth. Just so is it here, with respect to these floods of error, defections, or tribulations; loose ill-grounded professors are commonly carried down the stream, while they that are rooted and grounded in Christ, and built upon the blessed foundation that God has laid in Zion, their house stands because it is built upon a rock. Now, God will have the one distinguished or separate from the other, that they who are approved of God may be made manifest.

2. By letting the floods run a while, the Lord's purging work is advanced. By floods of trouble and persecution, he "washes away the filth of the daughters of Zion, and purges the blood of Jerusalem from the midst thereof. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin." Yea, by letting the floods of superstition, error, and corruption, prevail for a while in a church, he can bring about a reformation. You know, in the natural body, peccant humours they will wade through the body for a long while, and create a great deal of disorder, till they form in some disease, ulcer, or such like trouble; and when they come to a crisis, they get a turn, and so contribute to after health. Just so it is with the church of God, the mystical body of Christ, errors, and corruptions, they will wade for a long time through the church, till they come to some head, and then the skilful Physician of Gilead applies a proper remedy for purging or correcting these evils, which had been for a long time latent.

3. God's uniting work is frequently advanced by suffering the enemy to come in like a flood. You know that metal, though broken into many pieces, yet when cast into the furnace, will run together into a lump. Commonly in a time of peace and prosperity, divisions, animosities, and heartburnings do prevail, but when the floods of error, trouble, and defections break out, they that love the Lord and his cause unite together against the common enemy. I have heard it to be the practice of some travellers in the northern parts of our own country, when they come to deep and strong waters in their way, though before they travelled in a straggling manner, yet when they come to the dangerous water, they join arm to arm, and in this posture their united strength stands more firm against the stream, than if every one were apart; so, when the floods of errors, defections, afflictions, or persecutions, are suffered to run, they who were much separate and divided through private contentions, will join hand in hand to make a stand against the common enemy.

4. God's elucidating or enlightening work is advanced by letting the enemy come in like a flood; particularly, by the floods of error that break in upon the church, truth comes many a time to be set in a clearer light; and as we have heard, so have we seen this in the city of the living God. Not to insist upon everything, I believe the doctrine of the glorious Trinity, and of the supreme, independent, and self-existent Deity of the Son of God, was never set in a clearer light since the reformation, than it has been since that damnable error of Arianism was broached among us. And never does the faith, love, patience, zeal, and other militant graces of the saints of God shine so bright, to the glory of God, and the credit of religion, as when floods of trouble and persecution are running in the church. And thus that promise is accomplished, of "bringing forth truth unto victory;" and that, Is. 54:11, "Oh, thou afflicted, tossed with tempest, and not comforted, behold I will lay thy stones with fair colours, and lay thy foundations with sapphires."

5. God's enlarging work is many times promoted by the floods of trouble that break in upon the church. The spreading of the gospel, the ingathering of the rest of the elect, is hereby promoted, as you see from Acts 8:3, 4, 5. The gospel like the camomile, the more it is trode upon, the more does it spread; the more that the devil and his agents study to suppress it, and bear it down, the more does it prevail.

6. God's fructifying work is advanced by these floods. We are told that the river Nilus, at certain times swells so high, as to overflow the land of Egypt; but by its overflowing the ground is rendered exceeding fertile: so the Lord suffers the floods to break in upon his church, that he may promote her fertility in grace and holiness. It has been the observation of some, that religion was never in such a thriving condition in this land, as when Episcopal tyranny and arbitrary power were prevailing. Thus, you see, that God promotes the designs of his love and glory, even by letting the floods run for a time, before he lift the standard, and drive back the enemy. This may serve to comfort and encourage the hearts of the Lord's people at this day against the melancholy aspect of things, with respect to the public cause and interest of Christ.

But now some exercised soul may be ready to say, these things you have been speaking of with relation to the church of God, the public interest of Christ, do not so much trouble me; I desire to believe that God will keep his hand about his own work in the land; but that which afflicts me is indwelling sin. The enemy is not only come into our borders, our palaces, our judicatories, our dwellings; but, alas! he is come further ben, he has come in like a flood upon my heart and soul, and I know not what to do. O! will ever the Spirit of the Lord lift up a standard and cast down his strongholds there? Well, poor believer, I tell thee for thy comfort, that though the flood has overflowed even to the neck, although the waters be come into thy soul, "the Spirit of the Lord will lift up a standard against him there. Allow me to ask, what is the particular enemy that has come in like a flood upon thee? I think I am capable to assure thee from the word of God, that whatever be the enemy, "the Spirit of the Lord will lift up a standard against him."

Perhaps one may be saying, Alas! Satan has broke in upon me with a flood of temptations, and the flood is so strong that I am like to be carried off my feet. I am assaulted with temptations to blasphemous errors, self-murder, and what not; yea, to such evils as I am ashamed to let any of the world know of. Well, poor soul, is this thy case? I tell thee for thy comfort, a God of truth has said it, that his Spirit shall lift up the standard, and drive back the enemy, that comes in like a flood upon thee: "And has he said it, and will he not do it? has he spoken it, and shall it not come to pass?" Take this promise in the text, in the hand of faith, hold it up to the enemy, and this word of truth shall be thy shield and buckler. This was the way that Christ dealt with the enemy when he came in upon him like a flood, Matth. 4 he lifted up the banner of the word, the shield of God's faithfulness, saying, "Thus and thus it is written;" and thereby the enemy was driven back, and put to the worst. Follow the example of thy great General; tell the enemy, "It is written, the Spirit of the Lord shall lift up the standard against thee: It is written, the seed of the woman shall bruise the head of the serpent, and tread thee under his feet:" and, therefore, I will believe and hope, believe and wait, till the Lord, according to his promise, come in for my relief. And if thou do so, depend upon it the enemy will soon loose heart, and the strength of his temptations will fall.

Perhaps another may be saying, Alas! there is a flood of darkness broke in upon my soul, that I know not where I am, or what I am doing; though once in a-day I thought the Lord manifested himself to me; yet now "the Lord hath forsaken me, and my God hath forgotten me; the Comforter that should relieve my soul is far from me; and I, whither shall I cause my sorrow to go?" I answer, this is no strange case for the children of light to walk in darkness, yea, in such darkness that they can see no light; but be assured, that "unto the upright light shall arise in darkness." And, therefore, "trust in the name of the Lord, stay thyself upon thy God: his goings forth are prepared as the morning; he that shall come will come, and will not tarry." When the Spirit of the Lord displays his standard, reveals the glory of Christ, he will make light, even the light of the knowledge of his glory to shine through every corner of thy soul.

Perhaps another may be saying, there is a whole flood of challenges that fill my bosom; I am indeed in darkness, the Lord is hiding; but that is not all, it is my own sins that hath done it, and God is saying to me, "This is thy wickedness, because it is bitter. Hast thou not procured this unto thyself? Thine own inquities separate between thee and thy God." I answer, all this may be true; and if true, thou hast indeed cause to mourn and weep in secret places; but yet I would not have thee to mourn like them that have no hope, but turn unto a God in Christ, reconciling the world to himself, not imputing their trespasses to them; run into the blood of sprinkling, the fountain opened to the house of David, that washes from sin and uncleanness. The Spirit of the Lord has displayed the banner of his everlasting righteousness and brought it near in the gospel offer and promise, that so the guilty sinner and discouraged believer, may come in under it, and find ground of hope and courage under all challenges, saying as the apostle does, Rom. 8. "Who can lay any thing to the charge of God's elect?" &c. Improve the promise of pardon, "I even I am he that blotteth out thy transgressions for mine own name's sake." Improve the name of a reconciled God, "The Lord pardoning iniquity." Pray with David, "Pardon mine iniquity, for it is very great."

Alas! may another say, indwelling sin and corruption breaks in upon me like a flood, I have whole swarms of hellish abominations within me. Well, here is comfort, "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." A discovery of Christ in the light of the Spirit, wastes, weakens, and withers the body of sin. And, therefore, O plead, and believe the promise, for the Spirit is promised for this very end, Ezek. 36:25–27. The Spirit takes the holiness of the head, and applies it to the members, whereby sin is weakened, and holiness is advanced. Has not the Lord said, "Sin shall not have dominion over you; I will subdue their iniquities?" Art thou oppressed with remaining ignorance? Well, the Spirit of the Lord shall lift up the standard; for he is a Spirit of wisdom and revelation; he is the anointing, whereby we are made to know all things. Art thou oppressed with unbelief, like a flood carrying thee away from the living God? Well, here is comfort, the Spirit of the Lord shall lift up the standard against it; for he is a Spirit of faith, and he testifies of Christ, as "the Author and Finisher of faith," and will "fulfil in thee all the good pleasure of his goodness, and the work of faith with power." Art thou oppressed with remaining enmity against God, discovering itself in the works of the flesh? Well, the Spirit of the Lord shall lift up the standard; for he is a Spirit of love, his banner is a banner of love, his peculiar work and province is to shed abroad the love of God upon the heart; and when he discovers the love and lovliness of our glorious Redeemer, enmity is driven back: nothing so much kills enmity, as the discovery of the love of God in Christ. O! says another, the vanity and carnality of my spirit comes in like a flood upon me; I no sooner set myself to any spiritual work, but the world and the concerns thereof, come in like a flood, and diverts my thoughts from the things of eternal concern. Well, here is comfort, the Spirit of the Lord shall lift up the standard; for he is a Spirit of power, whereby we overcome the world. He it is that gives wings to the soul, whereby it mounts up, like the eagle, above things visible and corporeal, where Christ is at the right hand of God. O! says another, I have so many errors in my heart, that I fear my heart fall in with the errors of the day, and so I be carried away with the flood. "Blessed is the man that feareth always;" but do not fear with a fear of distrust, for the Spirit of the Lord will lift up the standard of truth, and he is given to lead his people into all truth; he is the Spirit of a sound mind, to enable believers to distinguish between light and darkness, between truth and error; he it is that causeth the wayfaring man, though a fool, to walk in the way of truth, without erring. O! says another, grace is so weak, and corruption so strong, that I fear any little spark of grace that is in me be carried away, and ruined by the flood. I answer, be encouraged, the Spirit of the Lord will carry on his own work, and lift a standard in its defence; "he will not break the bruised reed, nor quench the smoking flax, till he hath brought forth judgment unto victory." O! says another, I can find no quiet or rest for the workings of Satan and corruption together, they are making perpetual inroads upon me by night and by day. Answ. Poor soul, here is comfort, the Spirit of the Lord shall lift up the standard, he will testify of Christ, and then thou shalt have rest in him, as "under the shadow of a great rock in a weary land." Is. 11:10, Christ is there set up by the Spirit of the Lord, "as an ensign to the nations;" and then immediately it is added, "Unto him shall the Gentiles seek, and his rest shall be glorious." You have another sweet promise to this purpose, Is. 63:14, "As a beast goeth down into the valley, the Spirit of the Lord causeth him to rest." It is the work of the Spirit to show to the weary soul the place where Christ causeth his flock to rest at noon.

Another perhaps may be saying, there is a terrible flood breaking in upon me, and that is a flood of divine terrors. I may say with David, Ps. 77. "I remember God, and was troubled." With God is terrible majesty indeed, and his terrors set themselves in array against me. Answ. Here is comfort, the Spirit of the Lord shall lift up the standard, and drive away these terrors; for he is "the Comforter, and Christ has promised to send him in this capacity; "I will send the Comforter, which is the Holy Ghost; and when he comes, thy heart shall rejoice, and thy joy shall no man take from thee. We have not received the Spirit of bondage again to fear, but we have received the Spirit of adoption, whereby we cry, Abba, Father." And it is his usual way, after he has wounded and broken, to bind up and heal, to make the bones which he hath broken to rejoice.

May another say, the fear of death breaks in upon me like a flood, the king of terrors keeps me in perpetual bondage, I am not able to look upon his grim countenance. Answ. The Spirit of the Lord shall lift up the standard, he shall discover the glory of Christ, and then thou shalt be put in case to say, "O death, where is thy sting? Yea, though I walk through the valley of the shadow of death, I will fear no evil." Christ is the plague of death, and the destruction of the grave; he has wrung the keys of hell and death out of the devil's hand: and, therefore, "lift up thy head, for the day of thy redemption draweth near." So much for consolation.

A fifth use of this doctrine shall be by way of Exhortation. Is it so, that by lifting up the standard, by displaying the glory of Christ, the enemy is repulsed that was coming in like a flood? then the exhortation is, answer the design of the Spirit of the Lord in lifting up the standard. Take this exhortation in the two following branches.

First branch. You heard, in the doctrinal part, that the standard is a gathering ensign, whereby volunteers are lifted, new soldiers taken into the army. Well, Sirs, Christ has set up his ensign in the dispensation of the everlasting gospel; and it is prophesied concerning him, that "unto him shall the gathering of the people be;" and, therefore, O let sinners gather unto him, and give up there names, as volunteers in his service. O that I knew what arguments to use with sinners, to persuade them to gather unto Christ, the blessed standard that is lifted up and displayed in the everlasting gospel!

1. Consider that everything in and about Christ invites you to gather and flock unto him.

1st, He has a gathering name. The very name of some renowed generals is enough to make volunteers to flock unto their standard. Well, Sirs, here is a General of the greatest name of any that ever was heard of; he hath "a name above every name;" is renowed in heaven and earth; "his name shall endure for ever; his name shall last like the sun;" his name is "Emmanuel, God with us;" his name is "Redeemer;" his name is "Wonderful, Counsellor, The mighty God, The everlasting Father, The prince of peace." O is not his name a gathering name?

2dly, He has a gathering arm, Is. 40:11, "He shall feed his flock like a shepherd: he shall gather the lambs with his arm." His arms are everlasting arms; and these everlasting arms shall be underneath thee, if you engage in his service; and he stretches out his arms all the day long to sinners, saying, "Behold me, behold me."

3dly, He has a gathering wing, Matth. 23, at the close, "How often would I have gathered thee, as a hen gathereth her chickens under her wings!" He is even as fond of the salvation of sinners, as ever the hen was to gather her brood under her feathers, when she hovers over them with the greatest tenderness; "He shall cover thee with his feathers, and under his wings shalt thou trust."

4thly, He has a gathering voice; he spake but a word to Mary, calling her by name; and immediately she answers, "Rabboni, my master." His voice is the voice of the charmer, which charms never so wisely; the melody of his voice when heard by the ear of faith, has such a powerful charm with it, that it quickens the dead: "The dead shall hear the voice of the Son of God: and they that hear shall live," John 5:25. His voice makes the lame man to leap like a hart, and the tongue of the dumb to sing.

5thly, He has a gathering trumpet, the sound of which goes to the end of the earth, Rom. 10:18, "Have they not heard? Yes, verily, their sound went unto all the earth, and their words unto the ends of the world." This gathering trumpet of the everlasting gospel you read of, Is. 27:13, "And it shall come to pass in that day that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the Holy Mount at Jerusalem." This is a gathering trumpet indeed, and blessed are they that know the joyful sound of it, so as to be gathered thereby to the blessed Shiloh: for "they shall walk in the light of his countenance, and in his name shall they rejoice all the day long."

6thly, He has a gathering ensign or standard, Is. 11:10, But this leads to,

2. A second motive, to wit, the qualities of the standard which the Spirit of the Lord lifts up.

1st, It is an ancient standard. The most ancient standard of the army is always the most honourable. Well, Sirs, here is a standard for antiquity excels all other standards; for it is "set up from everlasting, from the beginning, or ever the earth was;" it was set up in the counsel of peace; it was set up in paradise, and displayed against the old serpent, for the injury he had done to the woman and her seed.

2dly, It is a victorious standard, it carries victory along with it wherever it goes; the very lifting up of the standard conquers: "If I be lifted up, I will draw all men after me." It strikes terror to the heart of the dragon and his angels, Satan and his confederates. As the walls of Jericho fell down at the sound of the rams horns, so the strongholds of Satan and his works fall down before the standard, 2 Cor. 10:4–6.

3dly, It is a lovely and beautiful standard, Song 2:4, "His banner over me was love." This standard is altogether lovely, and whenever it is displayed in its glory, in the view of a sinner, immediately the bands of love fall upon the soul; he is "drawn with the cords of a man, and with bands of love." So lovely is this standard, that its lustre and glory reflects a lustre upon all that behold it, or that lifts themselves under it. Balaam viewing the armies of Israel under the covert of this standard, he was so stricken, that he cries out, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! The people shall dwell alone, and shall not be reckoned among the nations."

4thly, It is a durable and lasting standard. Other standards wear, and the moth shall eat them up; but this standard is ever the same, Heb. 13:8, "Jesus Christ, the same yesterday, and to-day, and for ever." It is everlasting, Heb. 1:10–12, there you have an account of the perpetuity of this standard, "Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. They shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail."

5thly, It is a very awful and terrible standard to hell and all its confederates; the church, when under this standard, is said to be "terrible as an army with banners." Hence, the devils, when they saw Christ upon earth, in the days of his flesh, they were struck with such terror, that they cried out, "What have we to do with thee, Jesus, thou Son of the most high God? Art thou come hither to torment us before the time?" O who would not gather under such a standard as this?

3. To engage you to get under this standard, will you but take a view of the mottoes of it. It has several mottoes, according to the different displays of it.

1st, If we view the standard as it is displayed against Satan, the old dragon, the destroyer of mankind, then the motto of the standard is, Gen. 3:15, "The seed of the woman shall bruise the head of the serpent." Or that, Is. 63:4, "The day of vengeance is in mine heart." Or that, Heb. 2:14, "Through death he destroyed him that had the power of death, that is, the devil."

2dly, View the standard as it is displayed toward sinners of Adam's family to whom the gospel is dispensed; then the motto of it reads, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved." Or that, 2 Cor. 5:19, "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." Or, 1 Tim. 1:15, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." Sometimes it bears this motto, "God is love;" sometimes you will read this motto, "The Lord our righteousness;" sometimes you may read it thus, "Him that cometh to me I will in no wise cast out."

3dly, View the standard as displayed against obstinate sinners, standing it out against a God of love, refusing to come under the victorious banner; and so it bears this terrible motto, Heb. 2:3, "How shall we escape if we neglect so great a salvation?" Or that, Heb. 10:28, 29, "They that despised Moses law died without mercy: of how much sorer punishment shall they be thought worthy who crucify the Son of God afresh?" &c. Sometimes you may read it thus, "God shall wound the head of his enemies, and the hairy scalp of all them that go on in their trespasses."

4thly, View this standard as it is displayed towards the saints, real believers, who have actually lifted themselves as volunteers in the army; then the motto of it sometimes reads like that, Jer. 31:3, "I have loved thee with an everlasting love: therefore with loving kindness have I drawn thee." Sometimes, when the standard is seen, the motto of it will read, as Deut. 33:3, "All his saints are in thy hand." Or that, John 10:28, 29, "I will give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me, is greater than all: and none is able to pluck them out of my Father's hand." Sometimes it reads thus, "I, even I am he that blotteth out thine inquities for mine own name's sake." Sometimes you will read it thus, "I will never leave thee nor forsake thee; I will never turn away from thee to do thee good." Sometimes thus, "I am he that liveth, and was dead; and behold, I am alive for evermore, Amen; and have the keys of hell and of death," Rev. 1:18. But I might enlarge here till midnight, telling you of the beautiful mottoes of this standard, towards the soldiers of the army; I shall only say in general, at every opening of the standard, at every display of the glory of Christ that is made to the saints, there is always some motto to be seen and read with it; and it cannot be otherwise, for it is the Spirit of the Lord that lifts up the standard in, and by, and with his own word. Now, may not all this allure and invite you to come under it?

4. To encourage volunteers to come under this royal standard consider what encouraging proclamations are issued out, to induce you to take on with the glorious General. We, as under officers and heralds, are sent out to intimate these presents to all and every one whom it may concern; and that is every creature sprung of Adam; we may well usher them in with a warn-word and eyes to arrest your attention.

1st, Then be it known to all men, and the sons of men, it is given out from the royal standard of Heaven, even a proclamation of liberty and freedom to all the slaves and vassals of hell. Christ the great Captain of salvation, he has broken up the devil's prison, broken the gates of brass, and cut asunder the bars of iron; and he calls to the prisoners to come forth; to them that sit in darkness, show yourselves; the Son of God by his proclamation makes you free, and therefore be ye free indeed. Whosoever they be that will come under the standard of Heaven, shall be free from the guilt of sin, that it shall not condemn them; from the dominion of sin, that it shall not reign over them; from the pollution of sin, that it shall not separate between God and them: they shall be free from the law as a covenant, and from its sentence of death; from Satan, the roaring lion, that he shall not be able to devour them.

2dly. From the royal standard of Heaven it is given out, and we proclaim peace to you who are rebels, and have been in arms against God, Is. 27:4, 5, "Fury is not in me: who would set the briars and throns against me in battle? I would go through them, I would burn them together. But let them take hold of my strength, and be at peace with me." The royal Prince of peace sends us out as ambassadors in his name, "praying you in Christ's stead as though God did beseech you by us, that you be reconciled to God." We proclaim "peace, peace to them that are afar off and to them that are near." O rebels lay down your rebellious arms, surrender yourselves to the great King, whose name is "the Lord of hosts."

3dly, From the royal standard of Heaven we issue forth a proclamation of pardon to condemned criminals, lying under sentence of death. See a surprising proclamation of pardon, Is. 43:25, which you may read. The very name of the glorious General is, "The Lord pardoning iniquity. O let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon," or multiply to pardon; you shall have a free discharge of all the debt you own to divine justice; the handwriting againgst you, which is contrary to you, shall be cancelled.

4thly, From this royal standard a proclamation of health comes forth to the diseased. Are there any maimed or lame, halt, or withered creatures here, who are unfit for service, cannot creep or walk in the Lord's way? We call you in the name of the great General, and tell you, that there is room for you; that moment you come in under the standard, though lame, you shall leap like an hart. Perhaps you think yourselves very unfit for the war, after you have been so lamed by sin and Satan; but we tell you good news, when you come in under this standard, "the bones which were broken shall be made to rejoice."

5thly, From this royal standard we issue a proclamation of great riches to the poor. O, Sirs, here is gold tried in the fire, gold better than the gold of Ophir, lying scattered about the tents of the great King, whose name is the "Lord of hosts." Riches and honour are with me; yea durable riches and righteousness:" and "we preach among you Gentiles the unsearchable riches of Christ."

6thly, A proclamation of "bread to the hungry, and drink to the thirsty; fat things full of marrow, wines on the lees well refined. "Wisdom hath builded her house, she hath hewn out her seven pillars. She hath killed her beasts, she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens, she crieth upon the highest places of the city, come, eat of my bread, and drink of the wine which I have mingled," Prov. 9 at the beginning. Again we issue forth a proclamation of marriage with the Son of God, to them that have "played the harlot with many lovers;" a proclamation of life, to you that are "dead in trespasses and sins: O hear the voice of the Son of God, for they that hear shall live." Thus you see what glorious encouragement the great General, whose standard we lift up in the everlasting gospel, gives to lost sinners, to come and lift themselves in his service.

But now you may readily ask me, to what end or purpose do you thus encourage us to gather in under the royal standard of the Prince of the kings of the earth? I answer, Soldiers, you know, take on for the wars; so it is for the wars of the Lord we are come to take you on in the service of the great King. But this leads me to—

A second branch of the exhortation. A standard, as I shewed in the doctrinal part, is an ensign of war. The glorious Son of God came into this lower world, upon an expedition to spoil principalities and powers, to overturn Satan's usurped kingdom, to condemn sin and make an end of it, and to overcome the world; and wherever Christ is preached, men, women, and children, are called, and charged to join him; to "come forth to the help of the Lord, to the help of the Lord against the mighty." And, therefore, let me exhort all of you, especially you who have been at his table, taking the military oath to the great Lord, to "fight the good fight of faith." When we call you to come in and gather under his banner, it is not to stand idle: no, no, Christianity is a fight, it is a battle, a hot battle, and you will find it so; "for the kingdom of heaven suffereth violence, and the violent take it by force." The armies of hell are in your way; lions and leopards will encounter you; and, therefore, "watch ye, stand fast in the faith, quit yourselves like men, be strong." Now, in prosecuting this exhortation, I shall endeavour to answer a few questions relative to the spiritual war you are engaged in.

Quest. 1. Who are the enemies we have to deal with in this warfare? and where lie they encamped? As to the first part of the question, it was answered already in the doctrinal part, that Satan, sin, and the world, are the enemies you are to engage with. And as for the place of their encampment, they are so swift and subtle that their motions are very uncertain; as they put on very different shapes, so they have very uncertain motions. As for Satan he lodges in the air, therefore called "The prince of the power of the air." The world again is on every hand of you; wherever you go, whatever company you fall into, whatever business you are engaged in, you will find its snares on every side of you. As for sin, its head-quarters is in the heart; therefore are we commanded to "keep the heart with all diligence," because it keeps a close correspondence with the devil and the world, through the avenue of the imagination and outward senses.

Quest. 2. What is the quarrel or the ground of this war? for it is the cause or ground of a war that makes it lawful. Never was war commenced upon a better ground or quarrel; the honour of God and our own eternal interest are concerned in it. And that you may understand the ground of it the better, know, when God created this beautiful world, and all things in it, after he had prepared and fitted it for habitation, that he created man, and set him in Paradise, as his viceroy, gave all things into his hand, and put all things under his feet. Satan, whom God had cast out of heaven, with his angels, for pride, having ranged through this visible creation, lights upon this little globe of earth, and at last finds out our first parents in Paradise. Whenever he saw man, with the glorious image of God stamped upon him, he was filled with indignation against God, and set his hellish wisdom a work to contrive the ruin of our first parents, and all their posterity; and accordingly he effectuates it after the manner that you read of, Gen. 3. That he might rub an affront upon the Majesty of heaven and his viceroy, he defaces the image of God, enslaves man to himself, and takes possession of this lower world as his own; called "the god of this world." He disturbs the beautiful order of this lower world, fills it with sin, vanity, and trouble, under which the whole creation groans and travails in pain. Well, when this is done, the Son of God beholds it from his throne, "high and lifted up," flies from heaven to earth, arraigns the devil and our first parents, calls them to an account of what was done; and immediately sets up his standard of war, issues forth a proclamation of war against the devil, Gen. 3:15. "The seed of the woman shall bruise the head of the serpent:" and, by this one word, which was the first lifting up of the standard, he wrests the one-half of the then world out of the devil's hand; for, from the original, it appears that the woman was converted by the uttering of the first promise. The words may be read, "I will put enmity between thee and this woman." And ever since the Son of God has been carrying on the war against the devil, wresting his captives out of his hand, and will never leave the field till he has driven Satan out of his kingdom; and then "we look for a new heaven and a new earth, wherein dwelleth righteousness." Thus, you see the ground of the war.

Quest. 3. Who is the General under whose conduct we are to fight? I answer, as you heard already, The glorious Son of God, "the Lord of hosts, the Lord mighty in battle," is our leader and commander. And I shall only give you these two or three qualities of the General.

1. He is so wise, that all the treasures of wisdom and knowledge are hid in him; "his eyes are as aflame of fire;" and there is not anything that is not manifest in his sight. The deepest counsels of his enemies he penetrates into them; "he discovereth deep things out of darkness, and bringeth out to light the shadow of death."

2. He is an experienced General; for he is "the ancient of days, set up from everlasting." He knows the enemy's strength, and had the experience of his assults when here upon earth; and his experience of temptations makes him ready to succour them that are tempted.

3. He is a stout and martial General, he was never dared nor daunted; when he had the wrath of his Father, the powers of hell and earth to encounter, he set his face like a flint against all. See how he challenges all his enemies to encounter him, Is. 50:7–9. "Who is mine adversary? let him come near to me, I know that I shall not be ashamed. Who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up."

4. He is a powerful General; all power in heaven and in earth is in his hand; for he is "the man of God's right hand, whom he has made strong for himself." He spoiled principalities and powers, he treads them and their confederates in his anger, and tramples them in his fury.

5. He is a victorious General, he never lost a battle or engagement since the war commenced in Paradise; and, as a token of his victory, he has carried the spoils of sin, Satan, death, and hell along with him to heaven, Ps. 68:18. "When he ascended up on high, he led captivity captive," &c.

Quest. 4. Who bears the expenses of the war? I answer, The war is undertaken and carried on upon the expenses of the great General: and well is he able to bear it; for "in him dwells all the fulness of the Godhead bodily;" he calls none to go a warfare upon their own charges. He himself is the armoury of the house of David, where hang the shields of the men of war. Whatever the Christian soldier wants in his expedition, he hath it ready at hand; as,

1. The soldier must be provided of meat and drink. Well, the General will see to this, "Thy bread shall be given thee, and thy waters shall be sure:" and before his soldiers want, he will feed them with his own flesh and blood; and all the soldiers of his army, they live upon the flesh and blood of the General: "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."

2. The soldier must have his clothing. Well, the General will see to that also; they will buy of him white raiment to cover the shame of their nakedness; and they all pride themselves in the robe and garment that they receive from their General; Is. 61:10, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness."

3. The soldier must have his arms provided him. Well, the General will see to that also: Eph. 6 you see there a complete stand of arms the General has provided for his soldiers, "the shield of faith, the helmet of salvation, the breastplate of righteousness, the girdle of truth, the sword of the Spirit." Here is nothing wanting either to offend the enemy, or to defend the soul in its warfare.

4. The soldiers of an army must have garrisons for winter-quarters, where they may be sheltered from stormy wind and tempest. Well, the glorious General will see to this also; yea, himself is their garrison, "their dwelling-place in all generations, a hiding place from the storm, a covert from the tempest, and as the shadow of a great rock in a weary land."

5. The soldier must have his orders and directions when to move and when to stop. This shall not be wanting either; his law shall be a "lamp unto their feet, and a light unto their path: He hath shewed thee, O man, what is good, and what the Lord thy God requireth of thee." When the soldier is to go on to the battle he commands him to stand fast, to quit themselves like men, and to be strong. And sometimes he commands them to retreat and flee, "Flee youthful lusts." Speaking of sin, he says, "Avoid it, pass not by it, turn from it, and pass away."

6. The soldiers of an army, when sick and wounded, they must be looked to. Well, the General is a physician, and a tender-hearted shepherd, who "gathers the lambs with his arms: He healeth the broken in heart, and bindeth up all their wounds; and gives them the oil of joy for mourning, and the garments of praise for a heavy spirit." Thus you see that the whole charges of the war lie upon the great General. In one word, he is the strength of the whole army, and the glory of their strength; and he bids them go in his strength, "making mention of his righteousness, even of his only."

Quest. 5. What auxiliaries hath the believer in this war? I answer, the glorious General, although he needs no auxiliaries, yet he has abundance at hand in case of need; as,

1. Under his standard, the royal battalion of the divine attributes and perfections stand ready for thy assistance; "As the mountains are round about Jerusalem, so the Lord is round about his people, from henceforth even for ever." The perfections of God, through Christ, do, as it were, fix their tents round about the soldier. The power of God stands ready for thy protection, his wisdom for thy direction, his holiness for thy sanctification, his justice for thy absolution through the blood of the Lamb, his goodness to supply thy wants, his mercy to pardon thy sin, his faithfulness to fulfil his promises.

2. There is his army of angels ready to strike in for thy assistance in this war: "Are they not all ministering spirits, sent forth to minister for them who are the heirs of salvation?" Wherever a believer is there is a "Mahanaim, the host of God: The angel of the Lord encampeth round about them that fear him."

3. The celestial luminaries, and other creatures of God, are auxiliaries in case of need; they fought in their courses for Israel against Sisera. The locusts, the lice, the caterpillars, and other creatures, they came in array against Egypt in their quarrel.

4. All the saints and their prayers are thy auxiliaries, believer; they stand in the same quarrel, they are aye praying for thy prosperity and success; and their prayers shall be heard, because the quarrel is the Lord's.

5. He can make enemies themselves thy auxiliaries in this war; "When a man's ways please the Lord, he maketh even his enemies to be at peace with him." The earth many times helps the woman, as we read, Rev. 12. He rules in the midst of his enemies; and he can take a poor creature out of the devil's army, and set him to fight his battles against him and all his confederates; as we see in the case of Paul, who, before his conversion, breathed out slaughter and cruelty against the disciples of the Lord; but, by converting grace, was made a champion in the cause of Christianity.

Quest. 6. What is the case of deserters in this war who forsake the General's standard, and turn in to the enemy's camp? I answer, It is death by the marshal-law of Heaven; deserters and apostates shall be led forth with the workers of iniquity: "If any man draw back, my soul shall have no pleasure in him: He that puts his hand to the plough, and looks back again, is not fit for the kingdom of heaven." Backsliders in heart shall be filled with their own ways, and at last hung up in chains of darkness, as eternal monuments of the dreadful wrath of the General.

Quest. 7. Can any of Christ's true soldiers ever be deserters? Answ. No: they may be captives by the enemy, they may be led captive by the law of sin and death, but they shall never be guilty of total and final desertion. Quest. What security have they against that? Answ. They are secured against total desertion by the immutability of God: "Whom he loves, he loves unto the end." They are secured against it by the promise of God to the great General, that "his seed shall endure for ever:" by the honour of the General, it would not be for his credit that principalities and powers, whom he hath spoiled, should make a spoil of those that belong to him. They are secured by their union with Christ; they are not only soldiers, but his members; and his body mystical shall never be mutilated. They are secured against it by the inhabitation of the Holy Ghost, which shall never be taken from him or his seed, as you see in the last verse of this chapter wherein my text lies, "My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever." They are secured against desertion by the very life of Christ: "Because I live, ye shall live also." The life of the soldier is bound up in the General: "Our life is hid with Christ in God." They are secured by the intercession of Christ; "he prays for them that their faith fail not." In a word, "they are kept by the power of God through faith unto salvation."

Quest. 8. How long will the war last? Answ. It lasts till death, and no longer; for then the glorious General will sound the retreat, and call his soldiers off the field. Hence Paul rejoiced at the prospect of his dissolution, because then he saw his warfare near a close: "I have fought the good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing."

Quest. 9. When the war is ended, what comes of the victorious soldiers? I answer, They "return and come to Zion with songs, and everlasting joy upon their hearts; they obtain joy and gladness, and sorrow and sighing flee away." And if you would know more particularly what provision the General has made for his volunteers and victorious soldiers when the war is ended, you may see an account of it in the 2d and 3d chapters of the book of the Revelation, at the end of every epistle to the seven churches of the Lesser Asia, which you may read at your own leisure.

The 10th and last question shall be this, Will you give us your best advice, in order to our successful management of our Christian warfare, while we are yet upon the field of battle? Beside what has been offered already in the former part of this discourse, take these following:

1. See that ye be really joined to Christ's standard, lifted up by the Spirit of the Lord. There is not a son of Adam but is born under the devil's colours, wearing his livery; and while you are under the black standard of hell, I mean, in a natural state, you can never fight the battles of the Lord, or strike a fair stroke in his quarrel.

2. Study to be well acquainted with your glorious General, and keep him ever in your view. A sight of him lightens the heart, and inspires the soul with such courage and joy, that, though hell, death, and all imaginable danger were in the soul's way, it will not be afraid. Hence the saints are so frequently called to look to him in their Christian work and warfare, Is. 45:22, "Look unto me, and be ye saved, all the ends of the earth." This is what the soldiers exhort one another to, Heb. 12:1, 2, "Let us run with patience the race that is set before us, looking unto Jesus."

3. Observe carefully the orders of the General. By the marshal-law, it is death for a soldier to disobey the orders of his commander; what anarchy and confusion would there be in an army if it were otherwise? And though kings, parliaments, magistrates, and ministers, or be what they will, command or require you to do otherwise than your General has directed you, you have a ready answer at hand, "Whether it be right to obey God or men, judge ye."

4. Be sure to keep the rank and sphere wherein the General has put thee; for he is not the author of confusion, but a God of order. So soon as an army in battle begins to break rank, and to fall into disorder, it is a sign that they are worsted by the enemy; and, therefore, great care is taken by a skilful general to keep the soldiers in their proper rank and order. So here, the Captain of salvation will have every one to abide in the vocation into which he is called; he will have magistrates to act under him in their sphere, ministers in theirs, and private Christians in their capacity: and if every one thus study to serve the Lord in their proper stations, the whole body shall be edified and built up, and the very women who tarry at home shall divide the spoil.

5. When you find yourself distressed by the attacks of the enemy, sin, Satan, or the world, be sure to cry to your General for help; for he is on your head, and he passes on before you. This has been the practice of the followers of the Lamb in all ages of the world, Ps. 34:6, "This poor man cried, and the Lord heard him; and saved him out of all his troubles." You have the orders of the General for this, "Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me." The cry of one of his soldiers, in distress by the enemy, goes to his heart, and weakens his resentment; how much more, when the whole church of God cry together to heaven, because of the injury done to her by boars and wolves? He comes up at the cry of his poor people, when oppressed in their civil or spiritual privileges; you have a lecture to this purpose, Ps. 18:6, "In my distress I called upon the Lord, (when the floods of ungodly men made him afraid.)" Well, the General takes the field, and see what awful work follows, ver. 7–9, and downward, when he appeared, "The earth shook and trembled; the foundations also of the hills moved, and were shaken, because he was wroth. There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. He bowed the heavens also, and came down. He rode upon a cherub, and did fly. He thundered in the heavens, and the highest gave his voice. He sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them. He sent from above, he took me, he drew me out of many waters."

6. Lastly, Never let your General's standard fall, if you can hold it up. If the ensign-bearer in time of battle be wounded or killed, and the standard fall to the ground, the soldier that is next at hand will lift it up, and carry it in his room; great care is taken to keep up the standard: so let every Christian, in this war, study to keep up the standard. Christ has lifted up his standard in Scotland, a standard of pure doctrine, worship, discipline, and government; the enemy is come in like a flood, in order to pull down the standard; some attempting to pull down the standard of doctrine, striking at the foundation God hath laid in Zion, by denying the supreme Deity of the Son of God: others are striking at the standard of government, endeavouring to introduce Episcopal, Independent, Erastian schemes; others attempting to destroy the discipline, by tyrannical usurpation upon the rights of the Lord's people, in choosing their own pastors; a whole covenanted work of reformation is struck at. Now, I say, let it be your care and concern, in your station, to lift up his standard, when others are pulling it down. Contend earnestly for the faith delivered to the saints, especially for the truths that are most struck at in our day: contend for the liberty where with Christ hath made us free. And if the Spirit of the Lord has been lifting up the standard in you, and over you, at this occasion, by special manifestations of his love, O study to maintain it; keep up a good correspendence between the Lord and you: and, for this end, beware of unbelief, pride, vanity, carnality, and everything that may separate bewixt you and your God; and if at any time the enemy come in like a flood and carry you off your feet, never rest till you get a new sight of the standard, and a new reading by faith of the mottoes of the standard. To conclude, whenever you find the enemy rallying his forces, and making a new attempt upon you, improve this promise by faith in prayer, "When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him." "Faithful is he that hath promised, he will also do it."

THE BELIEVER'S JOURNEY FROM THE WILDERNESS OF THIS WORLD TO THE HEAVENLY CANAAN

Being two Sermons preached upon a thanksgiving-day, after the administration of the Sacrament of the Lord's Supper, in the Tolbooth Church of Edinburgh, March 6, and in the Tron Church,March 7, 1732; and afterwards enlarged upon in several Sermons at Stirling.

SONG 8:5.—"Who is this that cometh up from the wilderness leaning upon her Beloved?"

IN the beginning of this chapter we find the church, under the notion of the spouse or bride, breathing after further degrees of familiarity and fellowship with Christ, the glorious Bridegroom of souls, than she had ever yet attained to: "O that thou wert as my brother, that sucked the breasts of my mother!" Observe, they that know the Lord will follow on to know him; they will forget things that are behind, and reach forth unto things that are before. The spouse, although she had been brought into the banqueting-house, and allowed to sit under his shadow with great delight, yet here we find her pleading for further intimacy, renewed manifestations, and discoveries of him. A believer can never be satisfied with any dgree of nearness till he come to be swallowed up in the immediate vision and fruition of him in glory. This request of the spouse she enforces with several arguments: she tells him, ver. 2, in the close, that she "would cause him to drink of her spiced wine, and the juice of her pomegranates; that is, she would entertain him with the fruits of his own Spirit, the graces of his own operation, which are the only entertainment he is delighted with, and the best that her mother's house could afford. Observe, that a believer thinks nothing too good for the entertainment of his blessed Lord; if he had ten thousand heavens of glory at his disposal, they should be all at his service: they cast their crowns down at his feet. Our blessed Lord's tender heart will not allow him to restrain or keep up himself long from the soul that is panting after nearness to him; for we find, ver. 3, he grants her suit, and allows her a renewed discovery of his tender love, insomuch that she is made to own, "His left hand is under my head, and his right hand doth embrace me." Upon which, ver. 4, she expresses her care and concern to prevent any further interruption of her fellowship and communion with her Lord, either by herself or others; "I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love until he please." The daughters of Jerusalem, particular believers, being supposed to be witnesses of this blessed intimacy between Christ and the spouse, and unto the actings of her faith and love upon him they are introduced in the words of the text, expressing their wonder and satisfaction at the blessed interview between Christ and his beloved spouse, even here in a militant state: "Who is this that cometh up from the wilderness, leaning upon her beloved?"

In the words we may notice, 1. The designation given to this world with reference to the church and people of God; it is but a wilderness, or a weary land, through which they are travelling toward their own home.

2. We have the course they are steering while in the wilderness; they are not sitting still in it, or going further into it, as if it were their home; no, they are coming up from the wilderness: their affections are set upon things that are above, and not upon things that are below: they have got a tasting of the grapes of Eschol, they have got a view of the land afar off, and of the King in his beauty, which makes them disrelish this present world, and look and long not for the things that are seen, but the things that are not seen, and which are eternal.

3. We have the spouse's posture as she comes up from the wilderness; she is leaning. Hebreans observe, that this is a word not elsewhere used in Scripture; the seventy interpreters translate it, confirming, or strengthening herself. It plainly supposes the spouse's weakness and impotency in herself to grapple with difficulties in her way through the wilderness, together with her dependence on the grace and furniture that was laid up for her in Christ; and that she must needs fag and fail in her journey, without new supplies and communications of light, life, and strength from him, in whom all fulness dwells.

4. We have the blessed show and prop on which she leans and rests her weary soul, in coming up from the wilderness; it is upon her beloved, that is, upon Christ, whose love and loveliness had ravished her heart, and drawn out her cordial assent and consent to him as the Bridegroom of souls, who had betrothed her to himself in mercy, faithfulness, and loving-kindness. It is pleasant here to observe how the heart of God the Father, and the heart of the believer, jump and centre upon Christ: "This is my beloved Son (says God the Father), in whom I am well pleased;" he is "my servant whom I uphold, mine elect in whom my soul delighteth." And, O! says the believer, as he is the Father's beloved, so he is my beloved too: he is just the darling and delight of my soul: "Whom have I in heaven but thee? and there is none in all the earth that I desire besides thee."

5. We have the influence or impression that this pleasant sight has upon the daughters of Jerusalem, expressed in a way of question, Who is this? This is not a question of ignorance, as though they wanted to be informed who the spouse was; but 1. It is a question of wonder. They are struck with a holy amazement at such intimacy and familiarity between parties that are at such infinite distance; that "the high and lofty One who inhabits eternity," should admit dust and ashes, defiled with sin, "the abominable thing that his soul hates," into such friendship and fellowship. 2. It is not a question of contempt, but of esteem. Although believers, who are the spouse of Christ, be in themselves despicable and polluted; yet, by virtue of their relation to Christ, they are worthy of the highest esteem, being made beautiful through the comeliness that he puts upon her. 3. It is a question of approbation and commendation. They hereby express their satisfaction with her practice, and the exercise of her faith in coming up from the wilderness leaning on her beloved, as the safest course she could take for accomplishing her journey to the Canaan that is above, through the dens of lions and mountains of leopards. Observe, that it is, and will be, the pleasure and satisfaction of a gracious soul to see others thriving and prospering in the Lord's way, and in acquaintance with Christ, even though they themselves be outstripped and darkened thereby in the world's view, The words would afford a great variety of doctrines, but I confine myself unto this one.

OBSERV. "That it is the undoubted duty, and the laudable practice of believers, truly betrothed to Christ, to come up from the wilderness of the world, towards the land of rest and glory that is above, staying and leaning their souls upon him as their beloved." Who is this that cometh up from the wilderness leaning upon her beloved?

The doctrine being clearly founded on the words, I shall not stand on the confirmation of it; but shall, through divine assistance, endeavour to speak to it in the following method and order:

I. Give you the characters of the soul espoused or betrothed to Christ.

II. Speak a little of the world, the place of the believer's residence, under the notion of a wilderness.

III. What may be the import of the spouse's coming up from the wilderness.

IV. Speak a little of her posture; for she comes up leaning upon her beloved.

V. Inquire into the grounds and reasons of this doctrine, why the spouse of Christ cometh up from the wilderness, and why she comes leaning on her beloved. And then,

VI. Apply the whole.

I. The first thing is to give you the character of a soul truly espoused to Christ. And I shall endeavour to draw the character from the text and context.

1. Then, he is one that is aye breathing to more and more nearness to the Lord, and a more intimate fellowship and acquaintance with him. Hence the spouse here, ver. 1, notwithstanding of all she had found, cries out, "O that thou wert as my brother, that sucked the breasts of my mother!" Some make this to be a wish or a prayer of the Old Testament church for the actual incarnation of the Son of God. As if she had said, O that that happy day were come, when thou shalt actually become the seed of the woman, a child born to us! I think if thou wert actually incarnate and clothed with my nature, I would not keep at such a distance, but would "enter with boldness into the holiest, through the vail" of thy human nature. Whether that be in it or not, yet it is plain that the words express a desire after more intimacy and nearness than she had yet enjoyed. Sirs, if you be espoused unto Christ, whatever nearness or access you have had, you will desire more, and be ready to cry, with David, Ps. 42:1, "As the hart panteth after the water-brooks, so panteth my soul after thee, O God." Whenever any cloud overcasts your sky, you will be ready to say, "O that I knew where I might find him."

2. The soul espoused to Christ will not be ashamed to own him before the world; as you see in the close of ver. 1, "When I should find thee without, I would kiss thee, and should not be ashamed." We are commanded to "kiss the Son lest he be angry," Ps. 2:12. And they that are espoused to him, they kiss him with a kiss of affection and love, and with a kiss of subjection and reverence, and are not ashamed to do it before the profane carnal world, who perhaps may be ready to laugh at them for their religion: no, they will confess him, and his cause and interest, whatever be the hazard, knowing that "they who confess Christ before men," he will not be behind hand with them, but "will confess them before his Father, and before his holy angels." Sirs, beware of suffering yourselves to be bantered or laughed out of your religion in this degenerate day; "For he that is ashamed of me before men, of him will I be ashamed before my Father, and before his angels." Christ despised the shame and ignominy of the cross for us, and therefore let us despise the reproaches or the revilings of the world in owning him.

3. The soul that is really espoused to Christ is heartily concerned for the good of his mother church, and to have the Lord's gracious and sensible presence in his ordinances; that he may be a public good to others, as well as to itself. This disposition you see in the spouse here, ver. 2, in the beginning, "I will bring thee into my mother's house." As if she had said, I would make it my business to have the Lord brought back unto the assemblies and dwelling-places of Zion, that he might be the glory in the midst of her. Sirs, the Lord is angry with our mother at this day, he is threatening to break up house with her; there is little of God to be seen or felt in our judicatories, in our ordinances, in preaching, in hearing, in communicating; an Ichabod may be read in every corner: little of the life and power of religion is to be seen among magistrates, ministers, or people. Well, if you be espoused to Christ, you will study to wrestle, and bring him back again to your mother's house, especially when you find him in a sensible way present with your own soul; according to the practice of the spouse, Song. 3:4, "I found him whom my soul loveth; I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me."

4. The soul espoused to Christ is one that is fond of the instructions of his word and Spirit; as you see in the spouse, in the middle of ver. 2. This is one of her great designs in bringing Christ unto her mother's house, that so she and others might have the mysteries of the kingdom, and secrets of the covenant, and the wonders of his law, more clearly opened and unfolded. Christ is "the Son of righteousness, the light of the world; he is made of God unto us wisdom," the great prophet of the church, "the interpreter among a thousand." And when he comes unto a land or place in the power of his Spirit accompanying his word, the oracles of heaven are then opened, and the mysteries of the kingdom are unvailed, the people that sat in darkness are made to see great light, And, O, this is the delight and desire of every soul truly espoused to the Lord.

5. The soul espoused to Christ is one that is desirous to give him the best entertaintment that it is capable to afford; as the spouse in the close of ver. 2, "I would cause thee to drink of my spiced wine, and of the juice of my pomegranates." Christ entertains his spouse with "fat things full of marrow, wines on the lees well refined;" and they that taste of this food, they are so ravished with it that they know not what requital to make him; but they would give him the best entertainment that they can imagine, if they had it.

6. The soul espoused to Christ is one that would just lie and lodge in the arms of a Redeemer: ver. 3, "His left hand shall be under my head, and his right hand shall embrace me." To the same purpose is what we have, ver. 6, "Set me as a seal upon thine arm." As if she had said, Let my life, my soul, be "hid with Christ in God;" let me be encircled in his everlasting arms, and the eternal God my refuge. As it is the desire of a gracious soul to have Christ lying as a bundle of myrrh between its breasts, so it cannot rest till it be in the arms and bosom of him who is in the bosom of the Father; and, O, when it comes there, the soul cries, "This is my rest: here will I dwell, for I do like it well."

7. When the soul wins to any nearness to the Lord, it is afraid of every thing that may stir up his displeasure, or provoke him to withdraw; as you see it was with the spouse, ver. 4, "I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love until he please." The poor soul that is admitted to nearness to the Lord is afraid of the least squint look to the world, self, or any of Christ's rivals; afraid of the workings of a remaining body of sin and death, pride, vanity, or any thing else that may provoke him to cover himself with a cloud in his anger. The man knows, to his sad experience, that his iniquities seperate between him and his God; and therefore he watches against the least appearance of evil. O, there are but few tender Christians in our day: and hence it comes that there is so little of sensible communion with the Lord; for communion with God can only be maintained in a way of holiness, and habitual tenderness of walk: Ps. 24:3, "Who shall ascend into the hill of the Lord? and who shall stand in his holy place?" ver. 4, "He that hath clean hands, and a pure heart," &c.

8. The soul espoused to Christ is one who is bending his course heavenwards, and has his back turned upon this world as a howling wilderness. They "desire a better country, that is, an heavenly;" they are "looking for a city that hath foundations, whose builder and maker is God;" and therefore they look upon this world, and things of it, with a holy contempt and disdain; as you see in the spouse here, she is coming up from the wilderness toward the promised land of glory.

9. He is one whose life in this world is a life of faith and dependence on Christ, as you see in the spouse here; as she travels through the wilderness, she leans on her beloved. Here "we walk by faith, not by sight: The life which I live in the flesh, I live by the faith of the Son of God." But of this more afterwards. Thus I have glanced at the character of the soul espoused to Christ, as it lies in the preceding context.

II. The second thing was to take a view of the place of the present residence of the Spouse of Christ; it is a wilderness, a very unheartsome lodging. For,

1. You know, a wilderness is a solitary place; Ps. 107:4, it is said there of exiles, or travellers, that "they wandered in the wilderness in a solitary way." O, what a weary solitary place is this world unto God's people, especially when, to their own sense and feeling, the Lord is withdrawn from them! The whole world looks toom and empty; all the riches, pleasures, relations, and comforts of time cannot fill his room, so that they are in a manner wild, and know not what to do, or whither to turn them when Christ is away. Hence is that of Job, chap. 23:8, 9, "Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him. O that I knew where I might find him!"

2. A wilderness is a misty and foggy place, where noisome steams and vapours, arising out of the earth, darken the sky; which are both prejudicial to health, and ready to lead the traveller out of his way. Such a part is this world to the Lord's people. What hellish steams and vapours are cast up by Satan, the god of this world, to bemist the traveller to glory, whereby he is in danger of losing his way and spiritual health at once? Never was there an age wherein such pestilential vapours of error, blasphemy, carnal policy, and profanity, did more abound than in this day wherein we live; the mouth of the bottomless pit is as it were opened, and blasphemy and errors cast up, to darken and obscure the Sun of righteousness, &c.

3. A wilderness is a barren place; it affords little or nothing for the support of human life: hence it is said of the travellers in a wilderness, Ps. 107:5, they were "hungry and thirsty, and their soul fainted in them." Such a place is this world to God's people; it is a barren land, which yields nothing but swine's husks, vanity, and vexation of spirit, which the men of this world make their food, and their all: hence David complains that he was in a "dry and thirsty land, where there was no water." It is true, indeed, the travellers to glory have their wilderness meals to keep in their life in their journey: but no thanks to the world for that, for the food they live upon does not come out of the earth, the wilderness of this world cannot afford it; no, but like the manna that fed Israel in the wilderness, it comes from above.

4. A wilderness is a place of danger; thieves and robbers and beasts of prey frequent the wilderness, whereby travellers are in danger of being spoiled of their life and substance. Such a place is this world to God's people; it is called a "den of lions," and a "mountain of leopards," Song 4:8. Here it is that the great Abaddon and Apollyon, the destroyer of mankind, with all his hellish legions, form their camp, watching all opportunities to devour and swallow up the traveller to glory. Hence the devil is called "the ruler of the darkness of this world," and he "goes about like a roaring lion, seeking whom he may devour:" and though hell and its armies shall never so far prevail as to keep the believer out of heaven, yet they will study to wound him, and make him go halting thither. And, Sirs, you who have been at a communion-table, had need to take heed to yourselves when you go out into the wide wilderness; for I assure you, Satan will be seeking to winnow and sift you as wheat. If you be only professors, and no more, he will study to trip up your heels, and make you a scandal to religion; or if you be real believers, and have met with the Lord, the pirate will be upon you to spoil you of your lading: and therefore "be sober, be vigilant;" for you are yet within the devil's territories.

5. A wilderness is an unsettled place; many heights and hollows, turnings and windings in a wilderness: sometimes a traveller in a wilderness will be on the top of mountains, sometimes down in the valley; sometimes his sky will be clear, and sometimes cloudy; sometimes a storm, and sometimes a calm. Just so is it in the case of the believer while hereaway: sometimes he is on the mount of communion; at other times down in the valley of desertion; sometimes he is on Mount Zion, where he enjoys a pleasant calm: at another time he is brought to Mount Sinai, where a storm of the thunder of the law startles him: sometimes the "candle of the Lord shines on his head, and through the light of the Lord he walketh through darkness;" at other times he "walks in darkness and can see no light;" so that he is made to cry, "O that it were with me as in months past!" &c.

6. Many pricking briers grow in the wilderness, many rough ways, which are uneasy to travellers. Just so here, the believer passing through the world has the rough and thorny paths of affliction to travel; "Through many tribulations we must enter into the kingdom of heaven:" John 16:33. "In the world ye shall have tribulation." The cloud of witnesses who are now surrounding the throne, they "came out of much tribulation." See what troubles they endured, Heb. 11:36–38. Thus you see in what respect this world, the present abode of the believer, is called a wilderness.

III. The third thing in the method was to speak a little of the course that the spouse is taking, or the airth toward which she is bending while in the wilderness; she is not going down, but coming up from the wilderness. And this, I conceive, may imply these things following:

1. That believers, or those who have really taken Christ by the hand, they have turned their back on the ways of sin, which "lead down to the chambers of death." The way of the men of this world, it is a down-the-hill way, which is indeed easy and natural; but, like a rolling-stone upon the precipice, they roll on till they land in the bottomless gulf of eternal misery. But now the soul espoused to Christ has forsaken the down-hill way of this world, and steers a quite opposite course; they will not be conformed unto the world, or the course of the world, even though the world should account them for signs and wonders, because they will not run with them unto the same excess of riot.

2. This coming up from the wilderness implies that believers are pilgrims on the earth, and that this world is not their home. This is what David, a great king, frankly owned in the midst of his worldly wealth and grandeur, Ps. 119:19, "I am a stranger in the earth, hide not thy commandments from me." And this was the confession of that cloud of worthies, Heb. 11:13, of whom the world was not worthy; they "confessed that they were strangers and pilgrims on the earth."

3. It implies a dissatisfaction with, and a disesteem of, this world, and all things in it; and therefore she has her back turned upon it, and her face toward a better airth. Like the poor prodigal, he can find nothing in the far country but husks, that are only fit for swine; or, like Solomon, they see all hereaway, to be but "vanity of vanities, all vanity and vexation of spirit;" and therefore they look not at the things that are seen, which are temporal and fading. Like the woman clothed with the sun, she tramples upon the moon; or, with Paul, accounts them no better than dung and loss. O, Sirs, whatever bulk this world, and the glaring beauty of it, may have in your eyes now, yet it will appear but a very little thing, yea, worse than nothing, when you are but one moment on the other side of death. And, therefore, O set not your hearts or eyes on that which is not; put up David's prayer, "Turn away mine eyes from beholding vanity."

4. This coming up from the wilderness implies that though she could find no rest nor quiet hereaway, yet she expected a quiet rest on the other side, or beyond the wilderness. If she had no view of a better country, she would pitch her tent, and, with Peter, build tabernacles in the wilderness, and not come up from it. "There remaineth a rest to the people of God," Heb. 4:9. "Blessed are the dead which die in the Lord: they rest from their labours, and their works do follow them." Up thy heart, believer, the day of thy complete redemption from sin and sorrow draweth nigh, thy sighs ere long will end in songs, thy labour in eternal rest, thy warfare in victory for evermore.

5. This coming up from the wilderness implies motion, and progress in her motion heavenwards. The ransomed of the Lord, they are looking with their faces toward Zion, and they "go from strength to strength, till they appear before God in Zion. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger. The path of the just is as the shining light, that shineth more and more unto the perfect day." Whatever length we are come in religion, we must not sit down, "as if we had attained, either were already perfect;" no, but we must "forget those things which are behind, and reach forth unto those things which are before."

6. This phrase of coming up from the wilderness implies that religion is an up-the-hill work and way; for the spouse's way here is represented under the notion of an ascent. There are a great many hills and mountains, believer, that lie cross thy way to glory: I only tell you of a few of them.

1st, There is a hill of remaining ignorance that the believer has to climb, in coming up from the wilderness; for "we know but in part, and now we see darkly, as through a glass." He has got some twilight blinks of the glory of the Lord, and of the mysteries of the kingdom; but, O, they are so faint and languid, that he is ready to think he knows nothing at all. Hence is that complaint of holy Agur, while wrestling up this hill, Prov. 30:2, 3, "Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy."

2dly, There is the hill of prevailing unbelief, which stands upon the top of the former; ignorance being the very root and foundation of unbelief. The poor believer is many a time put to a stand while climbing up this hill, as you see in that holy man, Ps. 77. What but the prevalency of unbelief made him to cry, "Is his mercy clean gone for ever? hath he forgotten to be gracious? hath he in anger shut up his tender mercies?" David gets such a backset with this hill of unbelief, that he sometime a-day cried out, "All men are liars," the prophets of God not being excepted. O, how much need of that caution, Heb. 3:12, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God!"

3dly, A mountain of guilt casts up to the believer in his travelling through the wilderness, which sometimes seems to tumble upon him, and crush him under the weight of it. Hence David cries, "Mine iniquities are gone over mine head, as a burden too heavy for me to bear:" and at another time, Ps. 40:12, "Innumerable evils compass me about, mine iniquities have taken hold upon me, so that I am not able to look up," &c.

4thly, A hill or mountain of divine hidings and withdrawings casts up in the wilderness: and this joins with the former; for it is "our iniquities that separate between us and our God, that he hides his face from us." And, O, when the believer is wrestling with this hill, he "walks in darkness, and sees no light;" which makes it exceeding melancholy: hence Job, "I go mourning without the sun;" and the church, Is. 49:14, "Zion said, The Lord hath forsaken me, and my Lord hath forgotten me."

5thly, And while the believer is involved among the dark clouds of desertion, mountains of wrath sometimes cast up in his view; as you see in the case of Job, chap. 6:4, "The arrows of the Almighty are within me," &c.; and Heman, Ps. 88, "While I suffer thy terrors, I am distracted: Thy terrors have cut me off," &c. Sometimes a hill of strange and cloudy dispensations cast up in the wilderness, that he knows not what to make of them: God's way to him is many times "in the sea, and his paths in the mighty waters." How was Jacob overset with dark dispensations, when he is made to cry, "Joseph is not, and Simeon is not, and ye will take Benjamin away also: me have ye bereaved of my children: all these things are against me." David, the man according to God's heart, when he took a view of that dark dispensation of the prosperity of the wicked, and adversity of the truly godly, he is so overset with it, that he is at the point of giving up with religion altogether as a vain thing, Ps. 73:13, "Verily I have cleansed my heart in vain, and washed my hands in innocency."

6thly, Sometimes a hill of disappointments faints the believer's heart. Perhaps he was expecting a meeting with God in his ordinances, some supply, some communication of the Spirit, some influence and watering; but alas! he finds ordinances to be dry breasts, or like the brooks of Tema, where no water is: and thereupon the poor and needy soul is ready to faint, and his tongue to fail for thirst. Such a melancholy disappointment the spouse meets with, Song 3 at the beginning, "By night on my bed I sought him whom my soul loveth: I sought him but I found him not," &c. I might tell you of the dark hills of temptation from hell, and oppression from the world, and the workings of remaining corruption; but I do not insist. Only, from what has been said, you may see that religion is an up-the-hill way: they who expect to win heaven in a way of sin and sloth, they will land in hell; for, "If the righteous scarcely be saved, where shall the ungodly and the sinner appear? The kingdom of heaven suffereth violence," &c. So much for the third thing, what is implied in coming up from the wilderness.

IV. The fourth thing was to speak to the spouse's posture; she comes up leaning on her beloved. But I shall wave this at present, and only make some practical improvement of what has been said in a doctrinal way.

Use first of this branch of the doctrine may be of Information, in the few following particulars. Is it the duty and practice of believers to come up from the wilderness of this world, and to aspire after better and greater things than are hereaway? Then,

1. See hence the paucity of true believers who are espoused unto Christ. Why, the greatest number, instead of coming up from the wilderness, are going down the wilderness: "Wide is the gate, and broad is the way that leadeth to destruction, and many there be which go in thereat." O what shoals of people are there in the world "whose god is their belly, and who mind earthly things?" But how few are they who have their "affections set upon things above," and who are really pointing heavenwards? "Strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it." The world perhaps may laugh at them who keep the narrow way of religion; but behold the end of the day, "The triumphing of the wicked is short, for they shall lie down in sorrow:" but as for the righteous and the upright, mark him, "for the end of that man is peace; his "weeping endures but for a night, joy shall come in the morning."

2. See hence why believers are called men of another spirit than the rest of the world: It is said of Caleb and Joshua, that they were of another spirit; and the apostle, speaking of himself, and other believers, says, "We have not received the spirit of this world, but the Spirit which is of God; that we might know the things that are freely given to us of God." Why, here is the ground of it, other men are of a mean, sordid spirit, and are content with the wilderness, and fill their belly with the husks that they find in the wilderness; but it is otherwise with the true believer, he comes up from the wilderness, he seeks and affects "those things which are above, where Christ sitteth on the right hand of God." The world generally have a mistaken notion of true greatness of spirit; they fondly imagine that it lies in pushing their resentment against those that injure them, or in pushing their fortune, as they call it, in scrambling up the pinnacles of worldly honour, wisdom, riches, or preferment; whereas true greatness of spirit lies in a contempt of all these things, in comparison of things that lie beyond the wilderness; it lies in "looking not at the things which are seen, but at the things which are not seen." O, Sirs, we sink our souls below their original make and excellency, when we lie down, with the serpent, to lick up the dust and vanity of this world: true greatness of spirit is, with the spouse of Christ, to soar above the world, to mount up with wings like eagles, to things calculated for the soul and its heavenly nature.

3. See hence the excellency of the Christian religion, which makes a discovery of things that lie beyond the wilderness of this world, and calls a man to come up from the wilderness, in order to his being possessed of them." "Life and immortality are brought to light by the gospel." The Heathen philosophers had indeed some foolish guesses about another world, a life to come; but how strangely were they in the dark about it! One of the best of them, when he was dying, told his friends, "that he was persuaded of a future state; but whether he was going to a state of happiness or misery he did not know." But, now, the Christian religion brings life and immortality (I say) to light, and opens a way and passage to a happy eternity: it is like Mount Pisgah, from which one may stand and discover the goodly land that lies on the other side of Jordan. David, Ps. 16, when he wins up to the top of it, and gets a view of the glories of heaven and eternity, he cries out like a man in a transport, "My heart is glad, and my glory rejoiceth:" Why? "Thou wilt show me the path of life: in thy presence is fulness of joy, at thy right hand there are pleasures for evermore."

4. See hence a good reason why the saints express such longings to be away out of the body. "I desire to be dissolved," says Paul; "In this we groan earnestly, desiring to be clothed upon which our house which is from heaven:" why, it is no wonder: for this world is but a wilderness unto them: and how natural is it for a traveller in a wilderness to wish and long to be at home in his own country, and among his own kindred, where their inheritance lies, even "an inheritance that is incorruptible, undefiled, and which fadeth not away?"

5. See a good reason why the saints should possess their souls in patience under all the trials of a present life. Who is it, that, travelling through a wilderness, does not lay his account with inconveniences and difficulties? But besides, believer, thou art coming up from the wilderness, and ere long thou wilt come out of it, and beyond it altogether. "In the world (says Christ) ye shall have tribulation:" but look beyond the wilderness to thy fellow-travellers, whose journey is ended. "What are these which are arrayed in white robes? and whence came they?" Rev. 7:13. You have the answer in the verse following, "These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple." Wait a little, believer, and thou shalt be there also; and then thy present "light afflictions, which are but for a moment, shall" resolve in "a far more exceeding and eternal weight of glory; and God shall wipe away all tears from thine eyes."

Use second of this doctrine may be of Reproof. Is it the duty of believers, and their practice, to come up from the wilderness of this world? Then,

1. It reproves those who sit down in the wilderness, and take up with it as their home; like the fool we read of in the gospel, who, when he had amassed a great deal of worldly substance together, he cries, "Soul, take thine ease, thou hast much goods laid up for many years." But, Sirs, read what followed in that parable of the rich fool; perhaps God may come and say, "Thou fool, this night thy soul shall be required of thee: then whose shall those things be which thou hast provided?" You who are perhaps "clothed in purple and fine linen, and fare sumptuously every day," and have no thoughts of another world, look to it in time, lest in a little you be weltering among purple flames, crying for a "drop of water to cool the tip of your tongue."

2. It reproves those who, instead of coming up from the wilderness, are going down the wilderness. The way of sin is said to be a downward way, and leads unto hell beneath; and this road all the profane world are taking. You may see a roll of their names, and where their landing will be, Rev. 21:8, "The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone; which is the second death."

3. It reproves those who to men would appear to be coming up from the wilderness, and yet are steering quite another course, such as the painted sepulchre, who goes under a mask of religion, and yet is rotten at the root; he is going down the wilderness, instead of coming up. Christ has pronounced many heavy woes against you; and, therefore, "the sinners in Zion shall be afraid," &c. Again, the moralist, whose outward walk before the world perhaps is "touching the law blameless," and yet never comes to him who is "the end of the law:" your morality and civility will be found wanting a true root, not being grounded and graffed in Christ, of whom only our fruit can be "unto holiness, and the end everlasting life." The same we may say of the legalist; he is but going down the wilderness, all his righteousness will be found to be as filthy rags; for, "by the works of the law shall no flesh living be justified." Again the carnal gospeller, whose language is "Let us sin, because grace doth abound." Sirs, whatever may be your evangelic notions, yet if the grace of God in the gospel do not "teach you to deny all ungodliness and worldly lusts, and to walk soberly, righteously, and godly," you are not coming up, but going down the wilderness. Jude 4. They are ranked among the number of the "ungodly, who turn the grace of our God into lasciviousness." The secure, sleepy sinner, that was never awakened to see his danger, but is crying with the sluggard, "Yet a little sleep, a little slumber, a little folding of the hands to sleep;" you are going down the wilderness, for sudden destruction is pursuing you.

4. This doctrine reproves those who make a feint to come up from the wilderness, but immediately they turn heartless in the journey: they cry, "There is a lion in the way, a lion in the streets," and therefore turn back, and steer towards another airth. Of this sort are all backsliders, who put their hand to the plough of religion, but look back again. What an awful sentence is it that God hath pronounced against such, when he says, that they "shall be filled with their own ways, and be led forth with the workers of iniquity?"

5. This doctrine reproves those who hinder the spouse of Christ, or hurt her in her way, as she is coming up from the wilderness. We find the spouse frequently complaining of injuries, even from those from whom other things might have been expected; she complains that her "mother's children were angry with her," chap. 1:6., these who were mother's children but not father's children with her; members of the visible church, but were never born of God; they were angry with her: and with them joined the corrupt clergy of that day, and they continually abused her: hence she complains, chap. 5:7, "The watchmen that went about the city, found me, they smote me, they wounded me; the keepers of the walls took away my vail from me." They were called watchmen, and had got themselves into that office for a piece of bread: but instead of watching against the enemy, they opened the gates to the enemy, and suffered foxes to come in and spoil the vines; and instead of comforting her, and pouring in oil into her wounds, they themselves smote and wounded her, by stripping her of the sacred rights and privileges allowed her by her great Husband. Instead of drawing a vail over the infirmities and weaknesses of real believers, they studied to expose them as a company of hypocrites, and loaded them with a great deal of invidious calumnies and reproaches, that so they might with the better colour of equity harass and persecute her. The application of all these things is easy. Even in our own day, what melancholy cries and complaints are going up to heaven, through several corners of the land, to the God of Sabaoth, the great King of Zion, against some set of men, who meet together in a judicative capacity even in this city? and I do not know but some of them may be hearing me. I shall only say, that the injured little ones of Christ will have day about with those that carry it against them now; before the whole scene be over, there will be wound for wound; tribulation will be rendered unto them that trouble the spouse of Christ; and when the reckoning comes, "the great men, and the mighty men, the man with the gold ring," who are now adored, as if they were the only persons to be owned in the planting of churches, they, and those that join hand with them in conspiring to hurt the little ones of Christ, will be "crying to the rocks and mountains to fall on them, and hide them from the face of the Lamb;" when the poor people of God, that were accounted as the "dross and offscourings of the earth," will be sitting upon the bench with Christ, every one of them "shining forth like the sun in the kingdom of their Father." I conclude this with a word of advice unto Christ's oppressed people, and you have it, James 5:7, 8. "Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh."

Use third of this doctrine shall be by way of Trial and Examination. That which I would have you to try is, Whether are you in this world as in a wilderness, or are you in it as your home? and whether are you sitting down in the wilderness, or are you coming up from it? I am ready to think, that in these words there may be an allusion to Israel in their travelling from Egypt to Canaan: therefore with allusion to their journey toward the promised land, which was typical of the true Church of God travelling through this wilderness unto glory, I would by way of trial ask the few following questions:

1. Hath your Egyptian bondage been loosed in a day of power? Has God, as with a high hand, and stretched out arm, brought you from under the dominion of sin and Satan, these oppressing taskmasters? and has he made you to see these Egyptian enemies overthrown in the Red Sea of the death and suffering of a glorious Redeemer, while you by the same means made your escape? This is God's way of dealing with all his own Israel; he first makes them to groan under the fears of sin and wrath, and then opens up a way for their escape by the death and blood of the Lamb. So then, has the Son of God made you free? If so, you are free indeed. But,

2. I ask, Has God ever brought you to the foot of Sinai, and discovered himself in such awful majesty, greatness, and in the holiness and severity of his law, as has persuaded you that there is no dealing with God without a Mediator. The law was published at mount Sinai "because of transgression," and that it might be "a schoolmaster to lead them unto Christ." So then, I ask, if you have seen such a distance between God and you, such holiness and perfection in his law, as has made you flee to him who is "the end of the law for righteousness to every one that believeth?" If so, you are indeed coming up from the wilderness towards the promised land; but, if not, it is a sign you are yet in the Egypt of a natural state.

3. Have you ever seen the tabernacle that God reared, and the glory of God in it? You know the tabernacle in the wilderness, it was the symbol of God's presence among Israel, in which the law was kept; and the glory of the God of Israel was therein discovered in the view of Israel; this was a type of Christ, the true tabernacle which God hath reared. Now, I say, have you seen this tabernacle, a God in Christ reconciling the world to himself? Have you seen the glory of God shining in the face of Christ, and the law magnified and made honourable in him? And are your motions through the wilderness, and your way to the land of promise, directed by viewing this tabernacle; according to that of the apostle, Heb. 12:1. "Let us run our race, looking unto Jesus?" And are you made to go "sinning in the way of the Lord" through the wilderness, because "great is the glory of the Lord?"

4. I ask how are you fed in the wilderness? Israel in the wilderness were not fed with the fruit of the earth, but with manna rained from heaven: so God has a way of feeding his true Israel in the wilderness with the manna from heaven. Christ, the bread of life, comes down in the dispensation of the word, and they gather it by faith, and feed on it. And, O, but this manna hath a pleasant taste with it to the spouse of Christ coming up from the wilderness? They can say in some measure of sincerity, with Jeremiah, "Thy word was found by me, and I did eat it, and it was unto me the joy and rejoicing of mine heart."

5. Are you frequently drinking of the water of the rock? You know, there was a rock smitten, out of which streams of water issued, which followed Israel till they came to Canaan: "This rock was Christ," who, being smitten with the rod of his Father's anger, refreshing streams of grace and consolations of the Spirit have issued, which make glad the city of God. Now, what experience have you as to this? Is Christ to you like "rivers of waters in a dry place?" And are you made now and then to see the accomplishment of that promise, Is. 44:3, "I will pour water upon him that is thirsty, and floods upon the dry ground?"

6. Have you seen the mystical brazen serpent? And have you got health conveyed to your souls by looking on it, when stung by the fiery serpent in the wilderness, or when wounded by the fiery darts of Satan? for, "as Moses lifted up the serpent in the wilderness, so is the Son of man lifted up" on the pole of the everlasting gospel; "that whosoever believeth in him," or looks to him by faith, "may not perish, but have everlasting life."

7. What is it that keeps up your heart in your journey through the wilderness? If God had not made a promise of Canaan to Israel, and engaged his veracity to bear them company in their journey, they had not gone out of Egypt; and it was the faith of God's promise that spirited and enlivened them in their travels and battles. Just so is the case here; God hath made a promise of life and rest, on the other side of death, through Christ, and that he will be their God and their guide; that his Son, the angel of his presence, shall be your leader and commander: now, if you be really coming up from the wilderness to the promised land of glory, it is the faith of God's promise that bears you up, and carries you through in your travels, and in your wilderness work and warfare. Hence the spouse here, she is said to come up leaning on her beloved, resting on the promise of a God in Christ for through-bearing, and for a comfortable landing at last.

8. What pillars of smoke are you sending up from the wilderness? The offerings of Israel in the wilderness, they went up to heaven like pillars of smoke towering upwards; so you will be frequently sending up the sacrifices of prayer, and of praise, and holy meditation; your affections, like the smoke of the sacrifice, will be soaring heavenwards.

9. You will be frequently casting your eyes on the promised land that lies beyond the wilderness, and longing with the church to be there: Song. 2:17. "Until the day break, and the shadows flee away: turn, my beloved, and be thou like a roe, or a young hart upon the mountains of spices."

Use fourth shall be of Exhortation, to follow the example of the church of God here, in coming up from the wilderness towards the promised land of glory above; or, as the apostle words it, Col. 3:1, 2. "If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections on things above, not on things on the earth." By way of motive, I offer these considerations:

1. Consider what the wilderness of this world is, from which you are called to come up. Beside what was said of it in the doctrinal part, I shall add these things following, to wean your hearts and affections from it.

1st, This world is but the reprobate dog's portion: Ps. 17:14, "The men of the world, which have their portion in this life, and whose belly," &c. It was a common saying of Luther's, "that the whole Turkish empire was but a crumb cast unto a dog." Now, why should we cast in our lot among dogs, who profess to be of the church of God, and the spouse of Christ?

2dly, This world is groaning under the curse of God: "Cursed is the ground for thy sake," said the Lord to our first parents, immediately after they had sinned. And under the weight of this curse "the whole creation groaneth, and travaileth in pain even until now." O, who would be content to sit down where the curse of God dwells?

3dly, Consider that the wilderness of this world has been a shamble, defiled with blood, with the blood of Christ, and with the blood of an innumerable company of martyrs, from which it has never been purged as yet; it may be called "Golgotha, the place of a skull; and Aceldama, a field of blood." This earth has been stained, and this land, and this city in particular, have been stained with the blood of Christ mystical; and it is to be feared that the guilt of that blood is crying to heaven, like the blood of Abel, against the land, and against the place. Now, I say, is not this sufficient to wean your hearts from the wilderness of this world, that it is a field of blood, a place of butchering and slaughter of Christ personal and mystical? The men of the world, who take up with it as their home, they are just like the possessed man we read of in the gospel, lodging among tombs and sepulchres.

4thly, Consider that the wilderness of this world is just the gallery where the devil, the god of this world, that Apollyon, walks up and down, "seeking whom he may devour." Job. 1, says God, "Whence comest thou Satan? I am come (says Satan) from going to and fro in the earth, and from walking up and down in it." Some think that the devil uttered these words with an air of haughtiness and pride, as if he made his vaunt before God, that he was the prince of this world, and that the kingdoms of it and their glory were his: so that the meaning of the devil's answer is, as if he had said, Why, says he, where should I be, but travelling in circuit through my own territories? Now, why should we not come up from the devil's quarters and territories? Who loves to be at home in the devil's quarters, in the very den of that lion and leopard, but only they that are his devoted slaves and vassals?

5thly, Come up from the wilderness; for it is but a mere empty shadow, and all the glory of it is but a piece of moonshine. Why should we set our hearts upon that which is not, and which perisheth in the very using? You have seen bells of water blown up by children, sparkling with a variety of beautiful colours, but which just perish in a moment. And what is the whole visible creation that we now see, but just a great bell blown up by the breath of the Almighty? "By the word of the Lord were the heavens made: and all the host of them by the breath of his mouth." It makes a gay and glorious appearance; but, alas! it is all imaginary, a mere shadow, a vapour, which appears for a little, and then vanishes. Now, who would be content with such an imaginary thing as this?

6thly, Come up from the wilderness of this world; for it is condemned to be burnt. It was a piece of madness in Lot to linger in Sodom, when he was told it was to be consumed with fire and brimstone. The same madness possesses those that will not come up from the wilderness into a place of safety, when God has told them in his infallible word, that "the day of the Lord cometh as a thief in the night, in the which the heavens shall pass away with a great noise, and be dissolved, and the elements shall melt with fervent heat; the earth also and the works that are therein shall be burnt up." Now, I say, put all these things together, and see if there be not weight in them to wean your hearts from this world, and to engage you to follow the practice of the spouse, and come up from the wilderness.

2. Consider, that there is a better country beyond the wilderness of this world. Heb. 11 it is said of the worthies, that "they desired a better country, that is an heavenly." It is a better kingdom than the kingdoms of this world, even "an everlasting kingdom;" a better inheritance, even "an inheritance that is incorruptible, and undefiled, which fadeth not away;" a better city, even "a city that hath foundations, whose builder and maker is God;" a better house than our cottages of clay in the wilderness, even a house of "many mansions, a house not made with hands, eternal in the heavens."

But, more particularly, to encourage you to come up from the wilderness unto this better country, consider,

1stly, That there are better joys and pleasures to be had there than in the wilderness. This world is but at best a Bochim, a valley of tears, a house of mourning; but the land afar off, that lies on the other side of the wilderness, is a state of pleasure, of continual joy and pleasure, where "the ransomed of the Lord shall have songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall ever flee away." The joys and pleasures of this world, they do not satisfy: "He that loveth silver, shall not be satisfied with silver;" hence, in the midst of their sufficiency, the covetous worlding is in wants; and in the midst of their laughter, their hearts are sorrowful. But now the joys of the land of glory, they are full joys: Ps. 16:11. "In thy presence is fulness of joy, at thy right hand there are pleasures for evermore." The joys of the wilderness, they are transient; hence "the triumphing of the wicked is short. They take the timbrel and harp, and rejoice at the sound of the organ. They spend their days in wealth" and ease, but "in a moment they go down to the grave." But the joys of the land of glory (as you heard just now) are everlasting, and shall run parallel with the endless ages of eternity.

2dly, There are better riches in the land afar off, than these that the wilderness of this world affords. As for the riches of this world, the moth and rust corrupt them, thieves break through and steal them; Solomon, who was master of more of this world's riches than any man else, he pronounces them all vanity and vexation of spirit. But now the riches of that better country beyond the wilderness are far better, in respect of plenty; for the riches of that land are unsearchable, Eph. 3:8: better in respect of value; for the gold of that land is better than the gold of Ophir; it is "gold tried in the fire, yea, the gold and silver cannot equal it:" it is better in respect of perpetuity; the riches of this world they make themselves wings and fly away, but the riches of glory they are durable and everlasting; hence Christ exhorts to provide for ourselves "bags that do not wax old."

3dly, The honours of that better country are better than the honours of this world. What is it to sway a sceptre on earth, in respect of "ruling the nations with a rod of iron?" What is it to sit upon an earthly throne, in respect of sitting on the same throne with the Son of God? Rev. 3 at the close. What is it to be an heir of an opulent estate, or of a kingdom upon earth, in respect of being "heirs of God, and joint heirs with Jesus Christ, of an inheritance that is uncorruptible, and undefiled?" &c.

4thly, We invite you to come up to a far more peaceable land than is the wilderness of this world. O, Sirs, you and I may know to our experience, that this is a fighting world, it is a place of strife; and some may say, with Jeremiah, "Wo is me, my mother, that thou hast born me a man of strife, and a man of contention to the whole earth. Without are fightings, and within are fears. Deep calleth unto deep, at the noise of thy water spouts." We must "run with the footmen, contend with horses," and then go down to the "swellings of Jordan." But, O Sirs, come up from the wilderness: for the land beyond it is a land of peace and quiet, and everlasting rest; and this rest remaineth for the people of God, where wars and jars, and contentions and strifes, shall come to an eternal end: "They shall enter into peace: they shall rest in their beds, each one walking in his uprightness."

5thly, That land beyond the wilderness is a far more pure and holy land than this wilderness is. This world cannot be your rest, for it is polluted; the inhabitants of it are of polluted lips, lives, and hearts; and it is hard for a man to keep his garments clean, as he is travelling through it to eternity. But that land of glory beyond the wilderness, it is the holy land, in the most proper sense; for "there can in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie." All the inhabitants are such as have "washed their hands in innocence, washed their garments, and made them white in the blood of the Lamb."

6thly, That land that lies beyond the wilderness is a far more durable land than this is. This world is subject to innumerable vicissitudes and sorrows; a fertile land may be turned unto barrenness, a peaceable land may soon be turned unto confusion; the "confused noise of the warrior, and garments rolled in blood," may be seen and heard in it; and ere it be long, the whole visible frame of nature will be unhinged, &c. But now heaven is an abiding country, an abiding city; it "hath foundations, whose builder and maker is God." The city of the new Jerusalem is built four square, to shew the stability of it; it fadeth not away, and the inhabitants of it shall go no more out, &c. O, then, be persuaded to come up from the wilderness to this better country, the proper country of the saints.

3. Consider, by way of motive, what a lightsome way is opened from the wilderness to that better country that is above; and let this invite you to come up. The way to heaven, after the breach of the first covenant, was blocked up by the law and justice of God; the offended Majesty of heaven had rolled mountains of fiery vengeance in man's way to heaven; the cherubim, with his "flaming sword, turning every way," rendered it altogether impassable. But, O thanks to the glorious Emmanuel, who as the "breaker has gone up before us;" he has rolled these mountains out of the way, he has opened up the passage from the wilderness to Canaan by his death and blood; yea, he as our King, Captain, and General, has gone before us; JEHOVAH is on the head of the travellers to glory.

And therefore be encouraged to come up from the wilderness, set your faces toward Zion. And to encourage you, I will give you a few qualities of the way you have to travel.

1st, It is a new way; Heb. 10:20. Adam's way in innocency by the works of the law is abolished; but here, by the gospel, there is a new way opened; a way that is calculated, not for a righteous or innocent person, but for a sinner, a lost sinner; and Christ "calls not the righteous, but lost sinners" of Adam's family to take this way. And then it is new, because it never waxes stale, will never be out of request.

2dly, The way to that better land is a living way, not only because it leads to everlasting life, but a living Christ is the way: and so soon as ever a sinner sets the foot of faith on this way, he begins to live a life of justification, a life of sanctification, a life of consolation; for "he that hath the Son, hath life: and whoever believes in" the name of Christ, "though he were dead, yet shall he live, and shall never come into condemnation."

3dly, The way to glory is consecrated for us; the great God has opened and devoted this way for the travellers to glory. The revelation of it is to us, and the revelation from him to walk in it is to us. O, then, let us come up from the wilderness, since God had a view to your salvation in opening it.

4thly, The way is a free way; it is free to all comers; it is like the king's highway, that every man has a privilege to walk in: "Whosoever will, let him come and take the water of life freely."

And then it is free, in regard that the traveller has his charges borne, and every thing needful for carrying him on laid to his hand, "without money, and without price." All fulness is in the way, and "out of this fulness we all do receive, and grace for grace."

5thly, It is a cleanly and a holy way; Is. 35:8, "An highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it." The way of believing in Christ, as it is the first and fundamental act of obedience to the law of God, so it is a spring of holiness and obedience to all the other commands of God; hence all true obedience is called the obedience of faith. The man that is heartily engaged in the way of believing, he has his "heart sprinkled from an evil conscience, and his body washed with pure water;" and his daily work is to cleanse himself from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord."

6thly, It is a safe way, in which you come up from the wilderness; for "the wayfaring man, though a fool, shall not err therein. Though he may fall, yet he shall arise; for the Lord upholdeth him with his hand." The Lord is the man's strength; and therefore "he shall hold on his way, and wax stronger and stronger," till he come to Zion.

7thly, It is a pleasant way: Prov. 3:17, "Wisdom's ways are ways of pleasantness, and all her paths are peace." And how can it be but pleasant? for here is every thing needful to the traveller. Here is meat for the hungry traveller: "I am the bread of life." Here is drink for the thirsty, even "the water of life, issuing from the throne of God and of the Lamb." Here is clothing, yea, "white raiment," and the "garment of salvation," for the naked soul. Here is light to the soul in darkness: "The Lord shall be thy everlasting light, and thy God thy glory." Here is a shadowy rest to the traveller when he is weary: "I sat down under his shadow with great delight. The Lord is thy shade upon thy right hand. The sun shall not smite thee by day; nor the moon by night." Here in this way you have a good guide to lead you, one who "leads the blind in the way they know not," and who at every turn is crying, "this is the way, walk ye in it." And that which contributes much to render it pleasant is, that the way is well beaten, it is a trodden path, and you have a whole cloud, an innumerable company of travellers, both going before you, and coming after you, and going along with you: Heb. 12:1, "Wherefore, seeing we are compassed about with so great a cloud of witnesses, let us run the race," &c.

8thly, The way that comes up from the wilderness to the land of glory is a peaceable and a quiet way. There is nothing but noise and din, and perpetual disturbance in the ways of sin, and the way of the men of this world. But, O, there is perfect peace in this way that leads to Zion: Is. 26:3, "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee." Indeed you may and will have disturbances from without, "In the world ye shall have tribulation;" but all the noise and disturbances from without cannot mar the quiet the soul has within; no no, "In me ye shall have peace: be of good cheer, for I have overcome the world." Thus you see, that everything invites you to come up from the wilderness towards that better country that is above.

I shall conclude this exhortation with a few words by way of counsel and advice. If, after all that has been said, you have a mind to come up from the wilderness towards the land of glory above, then take the few following advices.

1. Keep your eyes fixed, as you come up from the wilderness, upon an invisible God, on the glorious Emmanuel, upon the unerring rule of the word, upon a well-ordered covenant, upon the cloud of witnesses that have gone before you, and on the glorious land that lies on the other side of the wilderness.

2. Another advice I give you is, If you would make your journey comfortable, or ever arrive at the end of it, study to keep in with these three:

1st, Keep in with God, do nothing that may provoke him to hide his face: for if you do, it will cost you dear, you will walk in darkness through the wilderness. But, O, "in his favour is life;" every blink of his countenance exhilarates the spirits, and then "the joy of the Lord is the soul's strength," &c.

2dly, Keep in with conscience: "This is our rejoicing, the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world," &c.

3dly, Keep in with them that fear God, and cleave to the word of his testimony; keep close with your fellow-travellers that are bound for Zion. "My delight (says David) is with the saints, the excellent ones of the earth," &c.

3. There are some things that you should endeavour to keep under your foot, if you would come up from the wilderness to the heavenly Canaan.

1st, The moon of this world, Rev. 12:1. If it be got into your head and heart, it will be sure to turn you out of the way; for "the friendship of this world is enmity with God: If any man love the world, the love of the Father is not in him."

2dly, Carnal policy and wisdom; for the wisdom of this world is but folly to God. Paul, "whenever it pleased God to reveal his Son in him, immediately he consults not with flesh and blood." It is said of Babylon, that her wisdom and understanding perverted her; especially it perverts us in the things of Christ, and is like to ruin the interests of Christ in the land at this day.

3dly, Self-righteousness; let that be kept under your feet; for this ruined the poor Jews, and brought on a sentence of excommunication upon them, whereby they were cast out of the church of God: "They went about to establish their own righteousness, and would not submit unto the righteousness of God;" and so Christ himself became a stumbling-stone, and a rock of offence.

4thly, Keep the lust and corruption of the heart under your feet. This will keep you in continual work; for "the flesh lusteth against the Spirit, and the Spirit against the flesh." Paul had much ado with a body of sin and death, Rom. 7. We must "crucify the flesh, with the affections and lusts thereof." If we live after the flesh, we shall die; but if we through the Spirit do mortify the deeds of the body, we shall live.

5thly, Keep at a distance from the infection of bad company. Say, with Jacob, "O my soul, come not thou into their secret; unto their assembly, mine honour be not thou united; for evil communications corrupt good manuers."

The last advice I give is, to follow the example of the spouse here in the text, to come up from the wilderness, leaning on the beloved, living a life of faith on the Son of God. But this leads to the second branch of the doctrine.

THE SUBSTANCE OF SOME DISCOURSES UPON THE SAME TEXT, AT STIRLING

Song 8:5.—Who is this that cometh up from the Wilderness, leaning upon her Beloved?

THE doctrine insisted upon from these words at another occasion was, That it is the commendable practice of a soul truly espoused unto Christ, to come up from the wilderness of this world, towards the land of rest and glory above, staying and resting themselves upon him as their beloved.

Here I endeavoured,

I. To give the character of a soul truly espoused to Christ, drawn from the context.

II. I spake of this world under the notion of a wilderness.

III. Showed what is imported in the spouse's coming up from the wilderness.

These particulars, I say, were discoursed, and this first branch of the doctrine applied in several uses; the reasons of this branch of the doctrine being adduced in the application, by way of motive to persuade sinners to turn their back on the wilderness, and to come up towards the promised Canaan above.

IV. I proceed now to the second branch of the text and doctrine, which was the fourth thing in the method, namely, to speak a little of the spouse's posture in coming up from the wilderness; she comes leaning on her Beloved. It is the life of faith upon the Son of God that is here intended. And this expression of faith it implies these particulars following:

1. The spouse's weakness and inability in herself to grapple with the difficulties of her way through the wilderness; that she could never surmount them by the strength of natural, or yet of any created grace in her. Man in his natural state, is wholly without strength; so disabled by the fall, that he has no power for anything that is spiritually good: yea, believers themselves, though they have received a new stock of supernatural grace, yet this inherent grace of theirs is such a feeble creature, and the opposition it meets with from corruption within, and temptation and affliction without, is so strong, it could never bear the believer through his wilderness work and warfare, without continual supplies of strength from the glorious Head, in whom dwells all fulness of grace and truth, of merit and spirit. Hence Paul, though he had received a very large measure of grace from Christ, yet declares that he was not sufficient of himself to think any thing as of himself, but his sufficiency and ability was of the Lord. So, whenever a believer begins to think that his mountain stands strong through the strength of any grace he has received, presently the Lord withdraws the influence and suffers him to find his weakness and inability, that he may not trust in himself, but in him who is "the strength of Israel." And therefore,

2. The expression of leaning on her Beloved, it implies that however weak and insufficient she was in herself, yet there was almighty strength in her Husband and Head, on whom she leaned. Christ is the "strength of the poor and needy in their distress; he is the glory of their strength, the power of God, the man of his right hand, whom he hath made strong for" the designs of his glory in our salvation "I have laid help (says the Lord) upon one who is mighty." The arm of JEHOVAH is through him reached forth to help, and strengthen, and uphold the believer in his wilderness difficulties; and therefore he goes in this his might, saying, with Paul, "I can do all things through Christ strengthening me"

3. This leaning on her Beloved implies a blessed knowledge or acquaintance with the Lord Jesus. She had got a saving discovery of him by the word and Spirit of the Lord, which induced her to lean upon him; for we do not use to lean upon an utter stranger, of whom we have no knowledge. The foundation of faith is laid in knowledge, not simply in a head-knowledge, attained by external revelation, for there are many learned unbelievers; but in a heart-knowledge. "The light of the knowledge of the glory of God, in the face of Jesus Christ," is made to "shine into the heart;" and this is the very beginning of wisdom; hence Paul describes his first conversion by it, Gal. 1, "It pleased God to reveal his Son in me." And the promise of faith, that radical grace, is expressed by knowledge: "I will give them an heart to know me, that I am the Lord: They shall know, and follow on to know" him, till they arrive at a mid-day vision and fruition of him in glory.

4. The expression implies not only knowledge, but intimacy and familiarity; for we use to lean upon them with whom we are intimately acquainted. "Truly (says the apostle John) our fellowship is with the Father, and with his Son Jesus Christ." The whole book of the song is designed to describe this fellowship between Christ and the believing soul: they who know it in an experimental way, will be ready to say with the spouse, "His left hand was under my head, and his right hand did embrace me: he brought me to his banqueting house, and his banner over me was love." There is more real pleasure and satisfaction in one moment of fellowship with the Lord, than in all the pleasures of sin, which are but for a season: hence David, Ps. 84:10, "One day in thy courts is better than a thousand: I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness."

5. This leaning posture implies Christ's nearness to the spouse; for we cannot well lean upon a person that is at a distance. True, indeed, Christ was at a great distance from the spouse as to his corporeal presence, for he was not yet come in the flesh; and now, under the New Testament dispensation, he is gone within the vail, and the heavens are to "contain him until the time of the restitution of all things." But yet faith has a way of bringing Christ near, and of taking him up in the word of promise, and so leaning on him by virtue of his word. And therefore, "say not in thine heart, Who shall bring Christ down from above? for the word is nigh thee, even in thy mouth, and in thy heart; that is the word of faith which we preach." Sirs, though Christ be ascended as to his human nature far above all heavens, yet he is as much present to faith, as though his body were still upon earth; "Lo, I am with you alway even unto the end of the world:" and, accordingly, faith eyeing him in the word of faith, leans on him, as one that is not afar off, but near at hand.

6. It implies a trusting, resting, or incumbency of her soul upon him, under all her weights and burdens, which she rolls over on Christ: Ps. 55:22, "Cast thy burden upon the Lord, and he shall sustain thee." Matth. 11:28, "Come unto me, all ye that labour, and are heavy laden, and I will give you rest unto your souls." Ps. 37:7, "Rest in the Lord, and wait patiently for him." As the feeble wife leans on her husband, or the weak child on its parent, with confidence that he will support him; so the believing soul leans or rests on Christ, with a persuasion of support and through-bearing; that according to his promise, he will strengthen, help, and uphold to the end, "with the right-hand of his righteousness."

7. It implies, that there is something in Christ that the hand or arm of faith stays and leans upon, as we come up from the wilderness. Sometimes faith stays itself on the person of Christ, as he is "Emmanuel, God with us;" sometimes upon his love, which passeth knowledge, Ps. 36:7, "How excellent is thy loving kindness, O God! therefore the children of men put their trust under the shadow of thy wings." Sometimes it stays itself upon his name; for "they that know his name will put their trust in him:" sometimes on his mission, as the "sent of God, the great Apostle of our profession;" it takes him up as God's legate, his ambassador extraordinary, sent to seek and to save that which was lost. It leans upon his general office as Mediator, for peace and reconciliation with God; upon his prophetical office, for instruction and illumination in the knowledge of the mysteries of the kingdom; upon his priestly office, for reconciliation and acceptance; upon his regal or kingly office, for sanctification and deliverance from the power of sin and Satan. It leans upon his fulness for a supply of all wants, believing that that fulness of grace that is in him is to be communicated; for "he received gifts for men, even for the rebellious, that the Lord God might dwell among us." It sometimes leans upon the relations that Christ is come under to his people in the word, as a friend, a counseller, a physician, a leader and commander. You see here, that the spouse comes up from the wilderness leaning on him in the relation of a bridegroom and husband. But of these things I may discourse more fully in the application.

I should next give the reasons of this branch of the doctrine, why it is that the believer comes up from the wilderness leaning on her Beloved; but, as I did in the former branch, I shall improve them as motives to enforce the exhortation which I have in view from this branch of the doctrine.

And the Exhortation is, to follow the commendable practice of the spouse, in coming up from the wilderness of this world, towards the land of glory, leaning on him as your beloved: or, which is the same thing, in other words, study, while you are travellers on the earth, to live by faith on the Son of God. This was the practice of Paul, the great apostle of the Gentiles, Gal. 2:20, "I am crucified with Christ; Nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." This was the practice of that cloud of witnesses who have travelled to glory before us, Heb. 11:13, "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

But now, in pursuing this exhortation a little, I shall,

1. Endeavour to illustrate and clear it, in answering a few questions.

II. Enforce it with a few motives.

III. Conclude with a few directions.

1. I would illustrate this exhortation, by answering a few questions. And

The first question which may be offered is this: You exhort us to a life of faith on Christ; but pray tell us, in the first place, what is it to live upon him by faith, and what influence faith has upon our journey while in the wilderness?

This question was in some measure answered already, in giving the import of the expression in the text, the spouse's leaning on her beloved. I shall further add, that this life of faith, does not lie in one single act of believing, but in the continuation of faith or believing through the whole course of your life in the world: "The life I live in the flesh," that is, while I am in the body, "is by faith on the Son of God." Some are ready to imagine, that, when they have once believed in Christ, they have no more ado but to look back on their first closing with Christ; and upon that act of faith they rest, as their security for life and salvation, without any great concern to repeat and renew it. I am afraid, if this be your way of doing, you are yet strangers both to faith in the first and after actings of it. Men are called believers, not because they have put forth one single act of faith, but because they are or should be continually believing. It is true, the first act of faith ties the knot between Christ and the soul, that shall never be loosed through eternity; but where this act of faith has been exerted, there will be frequent attempts towards the repetition of it. Faith is called an "eating the flesh, and drinking the blood of the Son of man." Now, you know, it is not a man's taking one single meal in his whole life that will subsist his body, but he must be eating and drinking every day, and frequently through the day, otherwise his natural life would soon languish: so here, there must be a continual feeding upon the incarnation and satisfaction of Christ, in order to the preservation and maintenance of the spiritual life of the soul; the life of the soul can no more be maintained by one act of faith, than the life of the body can be maintained by one meal for any long space of time. Faith is called a "drawing water out of the wells of salvation," Is. 12:3. It will not do our business to come once to the well, the water in the cistern will soon be spent; and therefore we must be daily coming back to the fountain for new water: so here, the life of faith is a continual coming to Christ, and a "receiving out of his fulness grace for grace." Grace received into the vessel of the soul will, like water, soon stagnate by reason of the corruption of the vessel, and it will soon be spent; what we get this day will not serve us the next: and therefore there must be a continual application to him for new supply, a continued drawing "water out of the wells of salvation." The branches live every day upon their root; the branches draw, and the root communicates sap unto them for their nourishment and growth: so here, "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye (says Christ) except ye abide in me." This continued believing in Christ is called (Col. 2:19.) a "holding the head, from which the whole body, as by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God." The members of the natural body, they are continually receiving life, and spirit, and conduct, from their head; so, by the faith of God's operation, whereby we are united to Christ, we are continually receiving that grace and fulness that is in him, "till we come unto a perfect man, unto the measure of the stature of the fulness of Christ." And this is the life of faith that I exhort you to, in order to your comfortable journey through the wilderness of this world.

There are two ways by which your life will be maintained and nourished from Christ through eternity; one in this world, and another in the world to come. So long as we are in this world, we are like children in the mother's belly, entirely nourished and maintained by faith, (like the string by which we are nourished in our mother's belly), which sucks in the life, righteousness, and fulness of Christ into the soul: but no sooner do we pass out of this world into the life of glory, but the string of faith is cut, and then we come to be nourished another way, namely, by immediate vision of the Lord. As the child is nourished in the womb till it is fully ripe for the birth; so faith nourishes the soul till it be fully ripe for glory; and then faith is turned into full fruition, and immediate enjoyment.

To illustrate this matter, I shall in a few particulars show the influence that faith has through the whole of the Christian's work and warfare in the wilderness, from first to last.

1. It is faith that gives the soul the first ken of Christ, and of the way of salvation through him; it is the eye that first spies him out, as the all-sufficient Saviour provided by God the Father. When the poor soul has been as it were beaten, battered, and tossed among the waves and tempests of law-terrors, and apprehensions of eternal wrath and vengeance, in which case it has been as it were casting its most valuable goods overboard, its own righteousness, morality, civility, its duties, abilities, legal attainments, and every thing else: now, while the soul is in this condition, every moment expecting to be swallowed up in the great deeps of the sea of God's wrath, faith as it were steps up to the top of the mast, and gets a view of Christ, and of salvation in him; and thereupon the poor soul cries out, O there is Christ, let me get aboard of him; O there is the Rock of ages, I will venture my all upon him; O there is a stronghold and a refuge, I will flee in unto him; O "this is my rest, here will I dwell, for my soul likes it well." Thus, I say, it is by faith that we first enter into a state of grace, peace, and righteousness; according to that word of the apostle, Rom. 5:2. "We have access by faith into this grace wherein we stand." When the soul was surrounded with nothing but the black thoughts of despair and ruin, faith lands the soul in a safe harbour: therefore "he that hath believed" is said to have "entered into his rest," Heb. 4.

2. It is by faith that the union is made up between Christ and us. Indeed there is a radical union that we have with Christ before faith; for he takes hold of us first by his spirit, before we take hold of him by faith: but yet the union is made up on our part by faith, it is that which ties the marriage knot. It is not love, but consent, that makes marriage between man and woman: so here, it is the soul's coming off from the law, and all other husbands; its coming off from its own righteousness, and submitting unto Christ as a Saviour, a Husband, and a Surety; this is it that makes up the union, and this is done by faith. There are two things that marry Christ and the soul together, as is plain from Hos. 2:19, 20. The first is on God's part; he says to us in the covenant, and by his Spirit, "I will betrothe thee unto me in faithfulness, and in loving kindness:" there, I say, is God's part. But what is it on our part that makes the marriage? It follows, "and thou shalt know the Lord," that is, thou shalt believe in him; for this is the way that faith is very commonly expressed by, in the Old Testament, viz., by the knowledge of the Lord. It is faith that brings Christ unto the heart, and reveals him to the soul in all his glory and excellency.

3. As union, so our communion with Christ is by faith. There are two things requisite in order to our having fellowship with another; the first is, to make the person real and present; and the second is, to have a familiar access with boldness unto him. Now, it is faith that doth both these. (1.) It is faith that makes God in Christ present unto the soul, for it "sees him who is invisible:" yea, it brings Christ and God in him, down from heaven unto the heart; hence Christ is said to "dwell in our hearts by faith." It is not love that can make another person present; it may indeed set the fancy a-work to frame the picture and image of the person beloved; but it is only faith that can view God in Christ as present in and with the soul. And then, (2.) It is faith that gives us familiarity and boldness of access unto the Lord: Eph. 3:12. "In whom we have boldness and access with confidence by the faith of him." And, 2 Cor. 3:18. "Beholding him with open face," we come to him; "with open face," that is, with confidence and boldness: Psal. 34:5. "They looked unto him, and were lightened:" and what follows? "Their faces were not ashamed;" that is, when they viewed Christ by faith, they had boldness of access unto God in him. The communion that we have with Christ is frequently compared unto eating and drinking, John 6 because it is faith alone that fetches nourishment from Christ, and makes a person to find the sweetness that is in him, and draws virtue from him: and thus it has the most close and intimate union and communion with him, insomuch that he is one with the soul, and the soul one with him.

4. As faith brings us into union and communion with Christ, so faith brings the Spirit of God down into the heart. I own indeed, that, in the work of regeneration and conversion, he is like the rain, that "waits not for the sons of men;" he comes unsent for, or unsought for; "he is found of them that seek him not;" faith has no instrumentality there: faith itself is a part of the new creature, that is formed by the hand of the Spirit. But, I say, faith brings the Spirit into the heart, as a Spirit of sanctification and of consolation, Eph. 1:13. "In whom also after that ye believed, ye were sealed with the Holy Spirit of promise." Gal. 3:14 we are said to "receive the promise of the Holy Spirit through faith." All the fulness of the Spirit dwells in Christ, for the use of his mystical body; now, it is by faith that this fulness is received, even grace for grace.

5. I might tell you further, that our standing in a state of grace is by faith. As we have access or entrance into a state of grace, so we have standing in that state by faith, Rom. 5:2; 2 Cor. 1 ult. "By faith ye stand." 1 Pet. 1:5 we are said to be "kept by the power of God through faith unto salvation." There you see, that faith is joined in commission with the power of God, to keep the believer. Doth the power of God keep you? so doth faith. God is not shy of ascribing that to faith, which is peculiar only to himself, because faith ascribes all to the power of God, and gives him the honour of every thing that it doth: hence we are said to be "kept by the power of God through faith unto salvation." When other graces, such as love, repentance, &c., do fag and fail, and have as it were their heels tripped up, faith will stand its ground: hence, Eph. 6:16, there is a particular mark of distinction put upon faith beyond all the other pieces of armour; "Above all, take the shield of faith." When a man's head-piece is cracked, his sword, his breastplate, and other armour are taken from him; yet his shield will do him good service, he will lie under it, and thereby defend himself against all the strokes and blows that are levelled at him. Let the devil, corruption, and hell, rage and roar as they will, yet faith will keep its grip, and maintain its ground: let Satan cast his fiery darts, faith quenches them, Eph. 6:16: let indwelling sin roar and rage, faith will say, Let it rage, yet it shall never reign; for God has said, that "sin shall not have dominion:" yea, let God himself carry as an enemy, and set himself in battle-array against the soul; yet even then faith will look in his face, and say, "Though thou shouldst even kill me, yet will I trust in thee," Job. 13:15. When other graces are fainting, and crying, "We know not what to do;" faith will say, "Mine eyes are toward thee: I will look unto the Lord: I will wait for the God of my salvation: my God will hear me Though I sit in darkness, the Lord will be a light unto me," &c. When other graces, like poor faint-hearted things, stand as it were trembling, and crying, "Who shall deliver us?" faith will lift up the head, and cry, "Thanks be to God, which giveth me the victory, through our Lord Jesus Christ."

6. It is faith that fetches in peace and quiet to the soul in the midst of trouble, whether from without or from within. When nothing but storms from heaven, earth, and hell, are blowing on the soul, faith will cast out its anchor of hope, and keep the soul steady and quiet, saying, with David, Psal. 42:2. "Why art thou cast down, O my soul! and why art thou disquieted within me? hope thou in God, for I shall yet praise him." To the same purpose is that famous text, Is. 26:3, "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee." And how is the mind stayed on the Lord but by faith? O, says faith, let me have what tribulation I will "in the world, yet in Christ I shall have peace: This man shall by my peace, when the Assyrian comes into the land."

7. Faith not only brings peace, but joy into the soul, amidst all other disturbances from without: hence we are said to be filled with joy, as well as peace in believing. And, 1 Pet. 1:8. "Whom having not seen, we love; in whom though now we see him not, yet believing, we rejoice with joy unspeakable, and full of glory." The language of faith is, Psal. 46 at the beginning, "God is our refuge and strength: and therefore, though the mountains should be removed, yet there is a river, the streams whereof do make glad the city of God."

8. It is by faith that we are recovered after falls into sin. Many a time the devil, the world, temptation, and corruption, so far prevail against the believer, as to trip up his heels: "The righteous man he falleth seven times a-day." Now, in such a case, what is it that recovers him? It is faith: "Though I fall, I shall arise (says faith); for the Lord upholdeth me with his hand." O, Sirs, if you let faith go, when you fall into sin, you cannot miss to fall into the bottom; just like a man climbing up a ladder, if his foot slip, and he quit the gripe of his hand also, what can hinder him from falling down to the ground? When Christ foresaw that Peter would sin by denying him, what said he? "I have prayed for thee, that thy faith fail not." As if he had said, I plainly see that thou wilt deny me in the hour of temptation; but I have prayed that thy faith may not fail, and this is the thing that will recover thee. O, Sirs, when you fall into any sin, study to renew the acts of faith on the Lord Jesus Christ; according to that advice of the apostle, 1 John 2:1, 2. "If any man sin, we have an Advocate with the Father." As if he had said, the only way for a fallen saint to recover himself, is by faith to go to Christ as the great Advocate and Propitiation.

9. I might tell you further, that faith is as it were the mother-grace, the radical grace, on which all the other graces of the Spirit do depend. If faith be lively, so will all the other graces be; if faith be languid and faint, so will all the other graces be. If faith be set a-work, it will work by love, that celestial fire will burn, the fountain of holy sorrow will flow; "They shall look upon him whom they have pierced, and mourn;" the foot of obedience will be active to "run the way of God's commandments."

10. Faith carries the soul on high, above time and time's enjoyments; it "mounts up with wings as eagles." It carries the soul to mount Nebo and Pisgah, and gives the soul a view of the goodly mountain, even Lebanon; and then the believer is like the "woman clothed with the sun, having the moon under her feet."

To conclude, as it is by faith that you must live, so it is by faith you must die, and shoot the gulf comfortably. It is said of the worthies, Heb. 11. "All these died in faith." Faith as it were lays its head in Christ's bosom, and says, with a holy confidence, "Into thy hand, O Lord, I commend my spirit." Faith, leaning on the staff of the divine promise, can say, with David, "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff shall comfort me," Psal. 23:4.

A second question that may be moved for clearing this exhortation is, what is it in Christ that faith lives and leans upon, in its passage through the wilderness?

Answ. Christ is such a suitable good, that there is no case the soul can be into in its wilderness-condition, but faith will always find something corresponding to its necessity in him. Is the soul in darkness? He is "the Sun of righteousness, the bright and morning star." Is the soul in danger? He is "a shield, a hiding-place, and refuge." Is the soul in trouble? He is a rest to the weary, he is "the shadow of a great rock in a weary land;" he is bread to the hungry, drink to the thirsty soul. But more particularly, there are these things following in Christ, that faith lives upon in the wilderness, and which it finds like marrow and fatness to the soul.

1. Faith lives and leans upon the name of Christ; for "his name is a strong tower, into which the righteous flee, and are safe:" hence we are so frequently exhorted to "trust in the name of the Lord." O he has a great name, "a name above every name, and at his name every knee shall bow." Whenever a believer engages with work, he is to do it in the name of the Lord: "Whatsoever ye do in word or in deed, (says the apostle), do it all in the name of the Lord Jesus, to the glory of God by him." And whenever we go a warfare against sin, Satan, or the world, we are to do it in his name; otherwise we can never prosper. This was the way of the church: "We will be joyful in thy salvation, and in the name of our God we will set up our banners. Whenever we go to God in prayer, we are to present our persons and petitions in the name of Christ: "Whatsoever ye ask the Father in my name, he will do it." O, sirs, the name of Christ works wonders, when it is managed in a way of believing. When the disciples or apostles went forth and preached the gospel among the nations, they went forth in the name of JESUS CHRIST: Acts 3. "In the name of Jesus Christ of Nazareth, rise up and walk," said Peter and John to the cripple man; and presently he arose. God is so delighted with the name of Christ, that for the sake of that name he will do any thing to us or for us. And therefore let us live by faith, and lean upon his name, as we come up out of the wilderness.

2. Faith lives upon the flesh of Christ, that is, upon the human nature as it stands personally united unto the divine: "My flesh is meat indeed." You know, Israel in their travels through the wilderness to Canaan, which was a shadow or type of our travels through this world unto glory, they lived upon the manna that was rained from heaven upon the camp. But, O Sirs, that was but a shadow of the true bread of life, an incarnate God, that we present to you in this gospel, John 6:32. "My Father giveth you the true bread which is from heaven." And again, says Christ, in that same chapter, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." This seems to be a hard saying to a blind carnal world, and they are ready to think or say, with these Jews, John 6:52, "How can Christ give us his flesh to eat?" But whatever ye may think of it, the flesh of Christ, or his human nature, as it stands united to the divine in the person of the Son, when taken up by faith in the light of the word and Spirit, is the sweetest meal and banquet, to a believer in heaven or earth; no meat or drink like it to a poor perishing soul: and a believer, in travelling through the wilderness, he is aye taking a look of an incarnate Deity; and thus he is enlightened, strengthened, quickened, and comforted. O, Sirs, what think you of this food? I am sure if ever ye tasted of it, you will be ready to say, it is like "wines on the lees well refined, and fat things full of marrow."

3. Faith lives in the wilderness, not only on the flesh of Christ, or the mysteries of his incarnation, but upon the blood of Christ; by which I understand his satisfaction, which is frequently in scripture expressed by his blood: "Behold the blood of the covenant;" that is, the satisfaction or death of Christ, that whereby the covenant is confirmed. This is drink indeed to the believer, in passing through the wilderness; let the believer get a draught of this red wine of the blood of the slain Lamb of God, he is able to go forth like a giant, or a strong man, to encounter all the powers of hell. Rev. 12:11. It is said of the saints in their wars with the devil, that "they overcame him by the blood of the Lamb," that is, by faith's improvement of the death and satisfaction of Christ. Let faith be but set a-work upon the death and blood of Christ, it can look God himself in the face with an undaunted boldness, without fear of danger, or without fear of being rejected: "Having, brethren, boldness to enter into the holiest by the blood of Jesus, let us draw near," &c. Let faith act on the blood of Christ, it can go to God in prayer, and ask anything that lies within the compass of the whole testament of Christ; for whatever is in the testament, is the purchase of this blood. O, will faith say, give me peace, give me pardon, give me light, life, strength, grace, or glory, give me the Spirit; for here is the blood of the Lamb that bought it. Let faith be acted on this blood, and the man dare, with courage, comfort, and joy, look death, eternity, and a tribunal, in the face: Why? Because faith sees the curse of the law abolished, death unstinged, the grave vanquished, and a tribunal sprinkled by the blood of Jesus. The gates of glory are opened to receive the soul that is sprinkled by the hyssop of faith dipt in the blood of the Lamb.

4. Faith lives in the wilderness upon the life of Christ: "Because I live, ye shall live also. I live (says Paul); yet not I, but Christ liveth in me;" and then follows, "The life which I now live in the flesh, I live by the faith of the Son of God." Faith's way is to follow Christ from his birth to his cross, from his cross to his grave and from his grave to his life again; and then it cries in a way of triumph, "He who was dead is now alive, and lives for evermore: I know that my Redeemer liveth;" and he lives as my head, my representative, my husband, my advocate, my king, my priest, my prophet, and my all and in all. O, Sirs, the resurrection of Christ unto life, never to die any more, is a sweet and pleasant banquet in the wilderness, by which we are begotten again unto a lively hope of the inheritance that is incorruptible and undefiled.

5. Faith lives upon the advocacy and intercession of Christ; "If any man sin we have an Advocate with the Father, Jesus Christ the righteous, who makes intercession for the transgressors." And O how sweetly doth the soul feed here by faith: O will the soul say, I may be condemned by the world, or by the law, or by conscience; yet I know that I shall carry the day in the court of heaven, because my Advocate is the Lamb in the midst of the throne: he never lost a cause, he has the Father's ear; he has such interest and moyen in heaven, that all power in heaven is his, and his will is a law in the higher court. "Father, I will that those whom thou hast given me, be with me where I am," &c.

6. Faith lives upon the word of Christ as it comes up from the wilderness. Christ has passed his word in his testament, and he has it sealed with his blood, and he lives as the executor of his testament; and I know, will faith be ready to say, that the Spirit of Christ will take all that is in his testament, and shew it unto me, and shew it so as to make all the testament and latter-will effectual: and therefore in his word do I hope; his promise is not yea and nay, but it is always yea and amen in him. O when faith gets the word of promise, the confirmed testament of Christ in its hand, how will it go to God, and crave the fulfilling of the latter-will of his own Son, saying, with David, "Remember the word upon which thou hast caused me to hope?"

7. Faith lives and leans on the righteousness of Christ, particularly in the matter of justification and acceptance; it casts away all the works of the law like dung and loss, saying, "Surely in the Lord have I righteousness and strength."

8. Faith leans on the fulness of Christ, and says, "Out of his fulness do all we receive, and grace for grace:" My wants are great, I am just made up of wants; but O what wants will not the all fulness of the Godhead dwelling in Christ supply? for he fills all in all. What is my poor empty vessel unto that ocean that is in him? I will go with confidence, for that fulness is in him for my use; for "he received gifts for men, even for the rebellious."

9. Faith lives on the offices of Christ, his general offices as Mediator and Redeemer, and his particular offices as Prophet Priest, and King. O, will faith say, no man taketh an office upon him, but with a design to execute the duties of his office. Will any man pretend to be a magistrate, a minister, an advocate, or judge, and yet live in the neglect, or refuse to discharge the duties of such an office? the world would look on him as very unfaithful,: and shall we imagine such a thing of Christ, who is "faithful in all his house?" O, will faith say, he is a Mediator and Peace-maker; and therefore I trust that he will make my peace with the offended Majesty of heaven. He is a Saviour and Redeemer; and therefore I trust he will deliver me from the hands of all mine enemies; he will save from sin, because it is his office to "finish transgression and make an end of it." He is a Prophet; and therefore I will trust that he will teach me the good and perfect will of God, open the secrets of his covenant, the mysteries of his kingdom, unto me. He is a Priest, and the great High Priest of our profession now under the New Testament; and therefore he will, by the great sacrifice of atonement, purge away my sins, and make my person and duties acceptable unto God. He is a King; and therefore he will subdue my corruptions, and sanctify me throughout, in soul, body, and spirit. He is a Shepherd; and therefore I trust he will feed me, and lead me in his pastures, and I shall not want. He is a Physician, his name is JEHOVAH ROPHI; and therefore I trust he will heal all my diseases, he will open my blind eyes, he will cure the obstinacy of my will, the hardness of my heart, the carnality of my affections. He is the Captain of salvation, who "leads many sons unto glory;" and therefore I trust he will fight all my battles, and make me a conqueror, &c. Thus, I say, faith comes up from the wilderness, leaning on the offices of Christ, general and particular. I shall only add,

10. That faith comes up from the wilderness, leaning upon the divine attributes, as they are manifested and displayed in Christ. God, absolutely considered, is the sinner's terror; and every attribute of God taken up absolutely, or in a law-view, breathes nothing but wrath and ruin to the whole tribe of Adam in their fallen estate: but God, manifesting himself in the flesh, or in the nature of man, through his death and satisfaction every attribute of the divine nature presents itself as with a pleasant smile, inviting sinners to come to him as an object of trust; and accordingly faith leans upon these attributes of God, as the soul comes up from the wilderness. I shall only instance in these few.

1st, Art thou surrounded with troubles on every hand? art thou called to engage with work thou art not able to manage? Well, here is the arm of Omnipotence streched out, to "strengthen, help, and uphold," Is. 41:10. And accordingly faith leans on the power of God, according to that command, Is. 26:4. "Trust ye in the Lord for ever: for in the Lord JEHOVAH is everlasting strength." Paul leaned on the power of God, when he cried, "I can do all things through Christ strengthening me." So did the three children: "Our God whom we trust, is able to deliver us." So did Abraham; he was "persuaded, that he who had promised was able also to perform," &c.

2dly, Art thou at any time brought to thy wit's end, that thou knowest not what to do? Well, in that case faith leans on the infinite wisdom or omniscience of a God in Christ: 2 Chron. 20:12. "Neither know we what to do, but our eyes are upon thee. The Lord knows how to deliver the righteous." When the poor soul has been trying and searching itself, and, alas! is afraid it be deceived by a treacherous heart; in this case, faith will have recourse unto the omniscience of a God in Christ, and say, "Search me, O God, and try me, and see if there be any wicked way in me," &c. When the poor soul is afraid of the secret plots of Satan, or of his confederates; in this case faith leans upon an omniscient God in Christ; who "discovers deep things out of darkness, and brings out to light the shadow of death.

3dly, Is the believer in the wilderness deserted by friends, or separated from them by banishment, imprisonment, or the like, saying, with the church, Psal. 103:6, 7, "I am like a pelican of the wilderness: I am like an owl of the desert: I watch, and I am as a sparrow alone upon the house-top." In this case faith leans upon the immensity of a God in Christ, and is ready to say, Though I be alone and forsaken by all creatures, yet I cannot be parted or separated from my God; for a whole God, Father, Son, and Holy Ghost, is everywhere present: "Do not I the Lord fill heaven and earth?" and "my way is not hid from the Lord, and my judgment is not passed over from my God:" and my fellowship and converse shall be with him, when I cannot have fellowship with my friends and familiars, who are removed far from me.

4thly, O, but, may the believer say, I am a vile polluted creature, defiled in heart, lip, and life; and therefore the holiness of God is a terror to me, that I dare not so much as look towards the place where his honour dwells: "He is of purer eyes than that he can behold iniquity." Answ. The very holiness of a God in Christ, which thou makest use of to discourage thy faith, is glorious matter of support and encouragement; for faith's way of arguing from God's holiness is this; God is infinitely pure and holy, and therefore he will sanctify and purify me from iniquity; he hates sin, and punishes it, therefore he will destroy my lust; for it is not my person, but my sins and lusts, that are the objects of his hatred. If the rod come, why not? for thereby he will make me a "partaker of his holiness," and purge away my iniquity. It is mine iniquity, and not me, that he will "visit with the rod, and my transgressions with stripes:" it is not me, but my sins, that he designs to destroy. But,

5thly, Say you, Can faith lean upon the justice of God? Answ. Yes, it can: for though this attribute be a rock of offence, to grind the wicked into powder; yet it is a rock of sweet repose and rest to the believer. O, will faith say, Lord I have indeed sinned, and deserved thy wrath; and if thou mark iniquity, I cannot stand: but here is my relief, my Surety has done and suffered all that the law required; "he was wounded for our transgressions, bruised for our iniquities," &c.; and it is inconsistent with justice to punish the same transgressions twice: hence faith concludes, with Paul, "There is therefore now no condemnation: Who can lay anything to the charge of God's elect?" &c.

6thly, Faith sweetly leans upon the goodness, mercy, and love of God in Christ. O, will faith say, has God been so good, and gracious, and merciful, as to send his only begotten Son, &c.; he has given him unto the death to be a curse, and to be made sin for me; and will he not do every other thing? "He that spared not his own Son, but gave him unto the death for us all, how will he not with him also freely give us all things? O how excellent is this his loving kindness! therefore the sons of men shall put their trust under the shadow of thy wings."

7thly, Faith leans on the truth and faithfulness of God in Christ. O, says faith, "faithfulness is the girdle of his loins;" he is so true to his word, that "heaven and earth shall pass away before one jot of his word fall to the ground;" and therefore I will lean and rest myself here with assured confidence; and though he may defer the accomplishment of his word, yet I will believe and wait, and will not make haste; "The vision is for an appointed time, but at the end it shall speak, and not lie; though it tarry I will wait for it, because it will surely come, it will not tarry." Thus, I say, faith goes up from the wilderness leaning on the divine attributes, as they are manifested in Christ. And thus I have minted to shew what is the object of the life of faith, or what it is in Christ, that faith leans upon, as it comes up from the wilderness.

Quest. 3. What is the difference between the life of faith and the life of sight or sense? The words of the apostle, 2 Cor. 5, give ground for this inquiry, when he informs us, that, while in the body, "we walk by faith, and not by sight;" and because "the life he lived in the flesh was a life of faith upon the Son of God:" by which he plainly intimates, that a life of faith is calculated for an embodied state, and that a life of sight and sense is not suited unto our present condition here in the wilderness. There are these few things I offer to clear the difference.

1. Sense regards only what a man hath in hand, or presently enjoys; but faith looks to what a man hath in Christ, and in the well ordered covenant. Sense is like a child that is better pleased with a penny, or any little trifle the parent gives it, than if he were giving it a charter to the whole estate; but faith, although it will not despise any thing that comes from the hand of the Father, yet it is particularly taken up with the charter of the promise or covenant, and the estate lying in the hand of the great covenant-head, Christ Jesus; it views the promise as it is "yea and amen in Christ;" it views the covenant as confirmed by his death and blood, and says, with David, "This is all my salvation that he hath made with me," in my new covenant-head, "an everlasting covenant, well-ordered in all things, and sure."

2. Sense is ready to judge of the love of God by the aspect of Providence, or his present carriage; and whenever he seems to frown or hide, it razes all to the foundation, crying, "The Lord hath forgotten to be gracious;" but faith reads the love of God in the face of Jesus Christ, in the acceptance that the Surety has met with, and in the declarations, offers, promises of the word: "In his word will I hope, (says faith); Remember the word upon which thou hast caused thy servant to hope." Hence it follows,

3. Sense and sight is a variable and fluctuating thing; but faith is steady and fixed, like Abraham, "who against hope believed in hope, and staggered not at the promise through unbelief." While the believer lives by sense, and enjoys the Lord in a sensible manner, he is ready then to say, "My mountain stands firm, I shall never be removed;" but anon the Lord hides his face, and the man is troubled: but faith keeps up a persuasion of his love, even when he is withdrawn, saying, Though I "walk in darkness, I will trust in the name of the Lord, and stay myself upon my God."

4. Sight and sense look only to things present; but faith, like a prophet, looks at things to come, things that are at a distance. Abraham, the father of the faithful, saw the day of Christ afar off: "Faith is the evidence of things not seen, and the substance of things hoped for." When under darkness of affliction, desertion, temptation, it will say, "Though I sit in darkness, the Lord will be a light unto me: he will bring me forth to the light, and I shall behold his righteousness."

5. Sense and sight are superficial and overly in their views of things, and easily deceived with appearances: but faith is a poring and diving grace, it goes deep into things. Faith will perceive poison in a cup of gold, it will see lions' dens and leopards in Lebanon, among trees and woods of aromatic scent; and therefore will turn away from them as dangerous, while sense is easily encouraged thereby: and, on the other hand, it will see a paradise of communion with the Lord in a wilderness, where sense can perceive nothing but prickling briers and thorns, 2 Cor. 4:17. "Our light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of glory."

6. They differ in their comfort and order. Faith is the leader, and sense the follower; faith is the duty, and sense the privilege connected with it: Eph. 1:12, 13, "After that ye believed, ye were sealed with the Holy Spirit of promise." John 11:40, "Said I not unto thee, that if thou wouldst believe thou shouldst see the glory of God?" Faith is the work, and sense is the encouragement. This is God's order, which the legal heart would aye invert: we would be at the encouragement of faith, before we set about the duty of believing; like Thomas, John 20:25, "Except I thrust my hand into his side, I will not believe." But let us remember what Christ says to him, "Blessed are they that have not seen, and yet have believed."

7. Sense is hasty and precipitant in its judgment; but faith is patient, and waits till it see the end. Sense draws rash and hasty conclusions when difficulties cast up: "I said in my haste, all men are liars: I said, I am cast out of thy sight." But faith waits till the other side of the cloud cast up: "The Lord is a God of judgment (says faith); and blessed are all they that wait for him. The vision is for an appointed time, but at the end it shall speak, and not lie; though it tarry, wait for it, because it will surely come, it will not tarry;" hence, "He that believeth, shall not make haste." The Old Testament saints waited about four thousand years for the coming promise of the seed of the woman; and when they died, they died with the promise in their arms, waiting for the accomplishment, believing that he would come, and would not tarry beyond the fulness of time: Heb. 11:13, "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them."

8. A life of sense is dangerous, but a life of faith is sure and safe. The danger of sense appears from the advantage that Satan took to ruin Adam and all his posterity. Had our first parents lived in the steady faith of God's promise and threatening in the covenant of works, they had never eaten of the forbidden tree; but they walked by sight and sense: the fruit was beautiful to the eye, and pleasant to the taste; this made them the more easily to listen to the hisses of the old serpent, saying, If ye eat, "ye shall be as gods, knowing good and evil;" and thus he prevailed. We see, that when Paul was filled with sensible manifestations, being wrapt up to the third heaven, he was in danger of being lifted up with pride. But now, I say, the life of faith is safe and sure; and the reason is, because it will neither believe angels nor men, if their say does not agree with what God says in his word. It views things as they are laid in the revelation, and forms a judgment and estimate of things according to God's verdict of them: "To the law and to the testimony (says faith): if they speak not according to God's oracles, it is because there is no truth in them." Hence faith has the moon under its feet: "This is the victory whereby we overcome the world, even our faith." Faith, by going this way to work, makes the soul like mount Zion, which cannot be removed for ever. "Believe in the Lord your God, so shall ye be established," says the prophet unto trembling Israel.

9. Sense has its only foundation and confidence within; it trades in the shallow waters of created grace, experimental attainments, marks of grace, and the like: but faith has its foundation without the man, in Christ, in God's covenant, in the great and precious promises. While the mariner stays in the shallow waters, he is in continual fear of rocks and sandbanks; but when he has launched out into the deep waters, he is safe. Faith trades in the deep waters of the fulness of the Godhead that dwells bodily in Christ, "made of God unto us wisdom, righteousness, sanctification, and redemption;" and so it gets above doubts and racking fears of shipwreck: but it is (I say) otherwise with sense; it deals with created grace, manifestations, experiences, and attainments. And thus I have cleared in some measure the difference between faith and sense. I go now to,

II. The second thing I propose upon this exhortation, which was to press a life of faith upon believers by some motives or arguments; and I shall only insist a little upon two.

1. Then, Consider that the life of faith is adapted and suited unto a wilderness lot. And this will be evident, if we consider,

1st, That the wilderness is a solitary place, where there is little communion or converse about the things of God: it is too frequent with the believers, that he cannot get a friend to whom he can open his mind in the world. Well, faith is adapted for such a case as this; for by faith believers see and converse with an invisible God, insomuch they are able to say, "Truly our fellowship is with the Father, and with his Son Jesus Christ." God has a way of speaking with the believer, and the believer has a way of talking and conversing with God through Christ by faith, even in a wilderness, a solitary land: "My beloved spake, and said unto me, Rise up, my love, my fair one, and come away." And what is faith but just the echo of the soul, when it answers such words of grace, saying, "Speak, Lord, for thy servant heareth: Behold I come unto thee, for thou art the Lord my God?"

2dly, The wilderness is a misty and foggy land, where the traveller is in danger of losing his way; he "walks in darkness, and can see no light." Clouds of desertion, clouds of sin, clouds of terror cast up; so that the poor believer, in his way to glory, knows not what course to take. Well, faith is adapted to such a lot and condition as this; for it is the evidence of things not seen, and the substance of things hoped for: it can look through the mist and clouds that cast up in its way, and run its race, looking unto Jesus as its leader and commander. And when some are saying, Lo, Christ is here; or, Lo, he is there faith can distinguish between the voice of the true Shepherd and the voice of a stranger, and the voice of a stranger it will not follow.

3dly, The wilderness is a place of want; it is a dry, barren, and thirsty land, where there is nothing for the support of the soul. Well, faith is adapted to such a case as this also; for, like the virtuous woman in the Proverbs, it fetches its food from the land of glory, Emmanuel's land. It has meat to eat that the world cannot afford, and which the world knows nothing of. Though Christ, as to his human nature, be in heaven, yet faith has a way of eating his flesh, and of drinking his blood, which is meat indeed, and drink indeed. Faith can bring manna out of the clouds, and water out of the flinty rock; the hand of faith will pluck the fruit of the tree of life which grows in the midst of the paradise of God, and find its fruit sweet unto the soul's taste. Many a sweet and heartsome banquet and enjoyment has faith, when the world are feeding on husks. O, says Jeremiah, "Thy word was found by me, and I did cat it, and it was unto me the joy and rejoicing of mine heart."

4thly, The wilderness is a place of danger; thieves and robbers, lions and leopards, frequent the wilderness. Well, faith is of singular use in this condition also. When the enemy's fiery darts are cast at the believer, faith is a shield wherewith he beats them back, and turns them off without any hurt: and when the poor soul is like to be overpowered by the might or multitude of its enemies, faith has a way of bringing in the aid of heaven for its help, as Jehoshaphat did; "We know not what to do, but our eyes are upon thee." Faith has a way of wielding the arm of Omnipotence in a time of danger; and then it cries, "Through God we shall do valiantly: for he it is that shall tread down our enemies. We will be joyful in thy salvation, and in the name of our God we will set up our banners." And when it is proper to make a retreat, faith turns unto its stronghold, which is the name of the Lord.

5thly The wilderness is an unsettled place, where a person undergoes a variety of dispensations, turnings, and windings, in their lot. Well, faith is of particular use to the believer in this case, in regard that, like an anchor sure and stedfast, it enters within the vail, and keeps the soul steady and firm under all vicissitudes and temptations: hence Paul, "I have learned in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where, and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need." Faith keeps the soul "stedfast and unmoveable, always abounding in the work of the Lord, knowing that its labour shall not be in vain in the Lord."

6thly, A wilderness is a place of manifold thorns and trials: "In the world ye shall have tribulation." Now, faith is of singular use here also; for it sees and considers, that this is the lot that God has ordered; that he will bring good out of all afflictions; that they are but light, and "for a moment, and not worthy to be compared with the glory that is to be revealed:" and with the views of this future glory it balances all the afflictions of a present life. Thus you see that a life of faith is adapted and suited unto a wilderness-lot; and therefore let us take the example of the spouse here, come up from the wilderness, leaning upon the beloved, living by faith upon him.

Mot. 2. To encourage and engage you to a leaning on Christ by faith, as you come up from the wilderness, consider, believer, that he is thy Husband and Bridegroom; there is a marriage-relation between thee and him; and should not this encourage you to lean upon him? It is under this consideration that the spouse here takes him up, she comes up from the wilderness, leaning upon her beloved. And, to encourage faith in him under this relation, will you only consider the particulars following.

1st, Consider, that he took thee for his bride and spouse when thou wast in a wretched and miserable plight, blind, poor, and naked, having the hue of hell upon thee: Ezek. 16. "When I passed by thee, and saw thee in thy blood, I said unto thee, Live; and thy time was a time of love," &c. When thou wast lying among the pots, he loved thee; and he loved thee so dearly, as that he bought thee off from the hand of justice with the price of his precious blood: "He loved me, and he gave himself for me," says Paul. And should not this encourage thee to live and lean on him in thy journey through the wilderness?

2dly, He gave thee thy marriage clothes. When thou hadst not a rag to cover thee, he "clothed thee with white raiment, that the shame of thy nakedness might not appear:" hence is that song of the Church, Is. 61:10. "I will greatly rejoice in the Lord my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels." And Ezek. 16:7, 10, 12, 13. Now, should not the consideration of this kindness encourage thee to lean on him as thy beloved?

3dly, Consider, that in the marrage-contract of the new covenant he has made over himself and all that he is, and all that he has, unto thee: "All things are yours; for ye are Christ's, and Christ is God's." There he says, "Thy Maker is thine Husband; I will betrothe thee unto me for ever, in faithfulness," &c.

4thly, Consider the closeness and intimacy of the union between him and thee, and let this encourage thee to lean and live on him by faith. It is far more intimate and dear than the union between husband and wife among men; for they indeed are one flesh, but he is one body and one spirit with his spouse; he is in them, and they are in him. And by virtue of this intimate union, thou hast a title to him and his whole purchase. As the wife, when married to a man of a liberal estate, may look to his lands and lodgings, and say, this house is mine, and this land is mine, and such and such things are mine, for they are my husband's, and he is mine, and I am his: so may the believer, by virtue of his marriage-union with the Son of God, when he looks to heaven, he may say, that this is my habitation; when he looks to the earth, he may say, This is my inns; when he looks to the angels, he may say, these are my guards; when he looks round about him, he may say, all things are mine, for they belong to my blessed Husband, who is heir of all things, and I am heir of God through him; his righteousness is mine to justify me, his grace is mine to sanctify me, his Spirit is mine to comfort me, his covenant is mine, for it was made with him, and with me through him, &c.

5thly, Consider that thy blessed Husband, believer, he calls thee to lean upon him, he counsels and encourages thee to depend on him as thou comest out of the wilderness; he speaks to his spouse in a kindly way, saying, "Cast thy burden upon the Lord, and he will sustain thee: Cast all your cares upon him, for he careth for you: Trust in him at all times, ye people, pour out your hearts before him," &c.

6thly, To encourage thy dependence on him in the wilderness, consider his tender sympathy with thee under all thy ailments and infirmities. Thou art as dear to him as the very "apple of his eye," and he has "thee set as a seal on his heart and his arm," and he is "touched with the feeling of thy infirmities; he gathers the lambs with his arms, he carries them in his bosom, he gently leads those that are with young; and he giveth power unto the faint, and increaseth strength to them that have no might."

Lastly, If you do not lean on him, you will surely faint and fag, and sit up in thy journey through the wilderness; but if thou lean and rest on him, "thou shalt renew thy strength, and mount up with wings as eagles," thou shalt run and not be weary, and walk and not faint, till thou come to Zion, with songs. Now, let all these considerations encourage you to come up from the wilderness, leaning on your beloved.

III. To shut up this discourse, it may be asked, What advice do you give us, in order to our living a life of faith, or our leaning on the beloved, as we come up from the wilderness? I answer in general, that there is a threefold object that must be kept in view, in order to our living by faith; and every act of saving faith terminates upon all the three in their proper order. 1. There is the promise. 2. There is Christ in the promise. 3. Upon God in Christ. True faith can want none of them, and it is not a right faith that misses one of them. The promise is but a cypher without Christ; and Christ is no Christ without we take God up in him. Faith cannot fix upon Christ without the promise, and it cannot fix upon God but as he is in Christ: take away the promise, and you take away Christ; and take away Christ, and you take away God; for God is no God to a sinner, but as he is in Christ. So then, of necessity, these three grand objects of faith must be taken in, and taken up, in order to a life of faith. And therefore I shall endeavour to shew how faith is to act upon every one of them, by answering a threefold question. 1. How faith is to act upon the promise of the word, which is the next and immediate object of faith? 2. How it is to be acted upon Christ? 3. How it is to act upon a God in Christ?

Quest. 1. What counsel or advice do you give us, in order to our living by faith upon the promise, which is the next or most immediate object of faith?

I answer, in order to your living by faith upon the promise, I give you these few advices following:

In your reading of the scriptures, collect the promises, and gather them, pick them up; for "by these do men live, and in all these is the life of your souls." By the "great and precious promises" we are made "partakers of the divine nature," &c.

Treasure them up in your minds, for they are the fuel of faith; and faith can as little act without the promise as fire can burn without fuel. And therefore let your minds be, like the pot in the ark, always full of the manna of the word. A promise hid in the heart will do you service when you have neither access to read nor hear, &c.

Be frequently meditating on them, and rolling them like a sweet morsel under your tongue. "While I was musing, the fire burned," says David. Faith, which works by love, is set a-work by serious meditation. The promises are the sweetest lines in Christ's love-letters to his spouse: there is majesty in the command, severity in the threatening; but love and mercy predominates in the promise," &c.

Be frequently pleading the promise in prayer. The promise is God's bond, and God's bond is to be pursued in the court of grace, at the throne of grace: "For these things I will be inquired of," &c. This was David's way: "Remember the word upon which thou hast caused me to hope," &c.

Study to know and be persuaded, that the promise of God is a notable and excellent security. And this appears from this consideration; it is the word of God "who cannot lie," &c.; it is his registrated word, &c.; it is his sealed word, &c.; he has given caution that his word shall be good, &c.; he gives the earnest of his word, the holy spirit of promise, &c.; he has added his oath to it, &c.; he has attested it by the three that bear record in heaven, &c.

I advise you to take up the promise as delivered and indorsed unto you: "To you is the word of this salvation sent: The promise is unto you, and to your seed," &c. Heb. 4:1. "Let us fear lest a promise being left us," &c.

Take up the promise as the genuine thought and picture of his heart, and that he really thinks as he speaks; for unbelief is ready to suggest, that he says one thing, and thinks another. Be aware of this, it is an imputation upon man to do so, and the use of words is lost if men do not think as they speak: far less are we to imagine that there is any disingenuity in a God of truth; no, no, his words correspond to his mind, &c.

Be persuaded that it is an easy thing for God to fulfil his promise. There is no such distance between God's saying and working, as we are ready to imagine, Ps. 33:9, "He spake, and it was done," &c. Unbelief represents the promise as a thing difficult or hard to be performed; but it is quite otherwise: saying and working is all one with God; he commands "things that are not, as if they were."

In pleading the promise, beware of limiting the Holy One of Israel. To clear this, take these two cautions: 1. Beware of being peremptory in expecting what is not absolutely promised, &c. 2. Do not always expect a present accomplishment of the promise, but wait; for "the vision is for an appointed time," &c. "He that believeth does not make haste," &c.

When faith cannot get fixed upon the conditional promise, then let it go to the absolute, where the condition mentioned is ay to be found, &c.

Take care that, in acting faith upon the promise, you always remember the relation between Christ and the promise; for "all the promises are in him yea, and in him amen." Many break their necks upon the promise, by separating between Christ and the promise; Christ is the Alpha and Omega of all the promises.

Quest. What is the relation between Christ and the promise?

Ans. 1. Christ is to be considered as the first heir of all the promises. Adam was the heir of the promise of life made in the first covenant, while he continued in his obedience; but he lost his heirship to himself and his whole tribe by the fall: Christ, as the second Adam, steps in, and fulfils the command of the first covenant, and undergoes its penalty in our room; and so he becomes a new heir to the promise of eternal life, and of everything pertaining to it. Now, our title to the promise comes in through him, through his obedience, and death, his everlasting righteousness; so that, in believing the promise, we must at the same time submit to his righteousness.

2. Christ is to be considered as the great blessing contained in all the promises; hence called, in a way of eminency, "The mercy promised to the fathers." What was the first promise in paradise, but Christ the seed of the woman? What was the promise to Abraham, but Christ, "in whom all the nations of the earth were to be blessed?" And when he is promised, all is promised; for he is all in all. There is not a promise in the Bible, but has less or more of Christ in it. In a word, Christ himself, as contained in the word of faith, draws all the blessings of heaven and a long eternity after him.

Christ is to be considered as the glorious fountain and treasury, in whom all the promised blessings are hid. He it is in whom all the treasures of grace and glory are hid; and it is out of his fulness that we receive all promised grace, &c.

4. Christ is the foundation and ground upon which they all stand. The believer and the promise stand upon the same foundation: "Behold, I lay in Zion a foundation." And all the promises are founded upon him, upon his blood and satisfaction, without which never a promise had been given out by God to any of the children of men. And faith, in improving the promise, leans upon this foundation, stands upon this ground: just as a man leaning upon a staff, he sets the staff upon the ground, and so leans upon the staff; for except the staff lean to the ground, it will not support us; so unless the staff of the promise be set upon Christ as its proper ground, it will do us no service. And I fear a defect here is the ruin of many gospel-hearers: they pretend to lean to God's promise, but in the meantime they do not set the staff of the promise upon Christ, and his satisfaction and intercession; and so they and their faith fall into hell together in the end. Thus I have given you some advices, in order to your improvement of the promises in a way of believing.

Quest. 2. How is faith to act upon Christ in the promise, or by virtue of the promise? for, as I told you, all the promises are in him, and he is in all the promises.

For answer to this, I would have you know, that, in every promise of the word, Christ is represented as clothed or vested with one or other of his mediatory offices of prophet, priest, or king; he is made of God unto us wisdom as a prophet, righteousness as a priest, and sanctification as a king; and in one or other of these offices he gives out all the sure mercies of David, all the blessings of a covenant of grace. And therefore, in order to your living by faith upon Christ in the promise, take the few following advices:

1. Study to be well acquainted with the person and offices of Christ. Study, I say, to be well acquainted with the dignity and excellency of his person, as he is "Emmanuel, the Word made flesh, God manifested in the flesh;" for upon the excellency of his person depends the validity of the whole of his undertaking as our Redeemer. Without this be kept in the soul's view, it cannot but wander in the dark, without knowing where to fix; we will be fair to mistake a shadow instead of a substance, without we have becoming views of the excellency of a Redeemer's person. But then, I say, we must study to know him, not only in his person, but in his offices wherewith he is vested; for faith, or trust, has a respect unto a person vested with some office or other. As when you employ an advocate, you trust the person as clothed with that office; when you employ a physician, you trust the person as clothed with that office; and when you employ a minister, you trust his person as clothed with the ministerial office; so here when we employ Christ, or lean upon him, we trust him as clothed with his prophetical, priestly, or kingly offices. And therefore, in order to the life of faith, study to be well acquainted with the person of Christ as vested with these offices, and what it is that we are to expect from him as clothed with these offices.

Quest. What has faith to expect from Christ as a prophet?

Answ. As a prophet he reveals his Father's will by his word externally, and by his Spirit internally; and therefore faith eyes him for instruction in the things of God, &c. As a prophet, "he received gifts for men, and gives apostles, prophets, pastors, and teachers;" and therefore faith looks to him for "pastors according to his heart," and for his blessing upon the word and ordinances dispensed by them, for the edification of his body, &c. As a prophet, he received the Spirit, and all his influences; and therefore faith looks to him in this office for the Spirit to "lead into all truth," to rend the vail, dispel darkness, and to lead in the way we know not.

Quest. What has faith to expect from Christ as a priest?

Answ. As a priest, he satisfies justice, redeems from the curse of the law, from hell and wrath. As a priest, he "brings in everlasting righteousness, and makes intercession for the transgressors, opens the way to the holiest." And hence faith has ground to expect from him the benefits of his purchase, every mercy of the covenant, as the price of his blood, and the fruit of his intercession.

Quest. What has faith to expect from Christ as a king?

Answ. As a king, he gives forth his laws, and a heart to obey them; and therefore faith expects that he will mould heart and life in a conformity to his will, according to that promise, "I will write my laws in their hearts," &c. As a king, he subdues his and his people's enemies; and therefore faith looks to him for victory over sin, Satan, and the world, &c. As a king, "the government is upon his shoulders," and he rules in the midst of his enemies: and therefore faith expects that all shall be well, according to his promise, Rom. 8:28. "All things shall work together for good, to them that love God," &c. As a king, he gives peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end: and therefore faith expects all these things from him, as vested with a kingly office. Thus you see what excellent matter faith has to work upon, when it views the person of Christ, as clothed with his prophetical, priestly, and kingly offices. Now, in order to your living by faith on him, study to have a clear uptaking of his person, God-man clothed with these offices.

2. Another advice I give you, consequential to the former, is this, Study to know and be persuaded that these offices of Christ are purely relative, that is, they are not for his own, but for our advantage; it was for us that he took these offices upon him, and it is for our benefit that he exercises them. Yea, in some respect, these offices depend on us as one relation depends upon another; for as there cannot be a father without a child, so Christ could not be a prophet without there were ignorant sinners to instruct; he could not be a priest without there were guilty transgressors for whom he might satisfy and intercede; he could not be a king, without subjects to govern. So that these offices of Christ are purely relative; he is a prophet for us, a priest for us, and a king for us: hence, 1 Cor. 1:30, "he is made of God unto us (not to himself, but to us) wisdom, righteousness, sanctification, and redemption." O, what strong ground has faith to lean upon, when these offices of Christ are taken up in this view and relation to us! O, will faith say, I will trust him for illumination and instruction, because he is a prophet for to instruct the ignorant; I will trust him for pardon, peace, and reconciliation, because he is a "priest ordained for men in things pertaining to God;" I will trust him for sanctification, and victory over death, and sin, and Satan, and the world, because he is given for a commander and king to the people: he will instruct me, he will justify me, he will sanctify, and subdue mine iniquities, because he is my prophet, priest, and king.

3. Be persuaded, that Christ executes all these offices as a duty or a trust committed to him. When a man is clothed with any office, he is obliged to discharge the duties of that office; and he is unfaithful to his trust, if he do it not. His Father's commandment is upon him to this purpose, and therefore called his Father's servant: "This commandment (as a servant), he received from the Father." And not only his Father's command, but his own voluntary engagement, Ps. 40:6. "Mine ears hast thou bored." Now, is it to be once thought or imagined, that Christ will fail in the duties of his offices, which the Father commanded him, and which he himself has voluntarily engaged with?

4. Let faith begin first to act upon the priestly office of Christ; for this is the basis and foundation of the other two, Is. 53 at the close, Phil. 2:8–10; Psal. 110 last. The priest under the law, he had the Urim and Thummim in his breastplate, and a crown upon his head; to learn us, the kingly and prophetical offices, of which these were the badges, were both founded on the sacerdotal or priestly office. So then, study to improve Christ, as a priest and propitiation, set forth in the glorious gospel, to be applied by faith; and then it will be easy to believe that he is thy prophet and king. If thou canst believe that he suffered and satisfied for thy sins, it will be easy for thee to believe, that as a prophet he will wash thee, and as a king he will sanctify, and subdue thine iniquities. Yea, know, Sirs, for your encouragement, that the very end why Christ purchased grace and glory by his blood was, that it might be offered unto all, and actually applied unto every soul that believes in him. So then, let faith ground first upon the priestly office of Christ, and upon that foundation claim the benefit of his other offices.

5. Remember how affectionately Christ executed these offices upon earth, and this will be a strong ground to believe that he will not neglect them, now that he is ascended into heaven. He had a great desire to be sacrificed, Luke 12:50. "I have a baptism to be baptised with, and how am I straitened till it be accomplished!" He longed to be dipt in the Red sea of his Father's wrath. The word signifies that his soul was big or swelled within him with desire. He had not only desire, but delight in his mediatory work: "I delight to do thy will, O my God." Yea, he rejoiced in spirit when the time of his suffering drew near. Now, may faith argue, Did Christ execute his offices with such desire, delight, and joy, in a state of humiliation; and will he not much more do it in a state of exaltation; Yea, surely he will; for he is "Jesus Christ, the same yesterday, and to-day, and for ever."

6. Consider, that both the Father and the Holy Ghost are engaged for the execution of these offices of Christ. The Father is engaged, because he ordained him to these offices, and ordained him with the solemnity of a decree, Psal. 2, and with the solemnity of an oath, Psal. 110, and with the solemnity of a proclamation from heaven, Matt. 3, at the close, "This is my beloved Son, in whom I am well pleased; hear ye him." Now, may faith say, was Christ ordained with such solemnity to his mediatory offices by his Father; and will not the Father see to the execution of them with respect to my soul, that puts its trust in him? Again, as the Father, so the Holy Ghost, is concerned in the execution of these offices. The Holy Ghost furnished him with gifts and graces for this very end: Is. 61:1. "The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound," &c. Now, will ever the Spirit of the Lord lose his labour? No, no: God has "put his Spirit upon him, therefore he will bring forth judgment to the Gentiles, and the isles shall wait for his law." Thus you see, that faith has all the security that Heaven can afford for the execution of his offices. Thus, then, come up from the wilderness, leaning upon the beloved.

Quest. 3. How is faith to act upon a God in Christ, who is the ultimate object of faith?

Answ. In these particulars, to let faith view a golden Christ, in a way of appropriation, as its own God. This we find has been the way of the saints in all ages and generations; it still lays claim to God in Christ, with its appropriating my, &c. Ps. 16:2. "O my soul thou hast said unto the Lord, Thou art my Lord." And, ver. 5, "The Lord is the portion of mine inheritance, and of my cup," &c. And Ps. 73:26. "My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever." And if you ask, Upon what ground doth faith go, in laying claim to a God in Christ as its own God? I answer, It goes upon the ground of his assuming our nature in the person of his eternal Son, and the covenant-grant and promise through him; "I am the Lord thy God; I will be your God, and ye shall be my people." Faith sets to its amen unto the grant, and says, "This God is my God for ever;" and it shall be so, because he has said it; and "Has he said it, and will he not do it? hath he spoken it, and shall it not come to pass.

2. Having fixed thy claim unto a God in Christ as thy own God, then proceed to take a view of all his attributes and perfections; for every one of them (as I shewed before) is a pillar and strong rock, on which thy faith may lean with the greatest confidence and security, even "though the earth should be removed, though the mountains should be cast into the midst of the sea." O, will faith say, my God is a God of infinite power, and "doth whatever pleaseth him in the armies of heaven, and among the inhabitants of the earth;" and this power is through Christ engaged for my preservation, "He will hide me as in a pavilion in the evil day." My God in Christ is a God of infinite wisdom; and therefore he will lead me in the way I know not, and make me wise to salvation. He is a God of infinite justice; and therefore, having accepted a satisfaction for my sins in the Surety, he is "faithful and just in forgiving;" he will "blot out mine iniquities as a cloud," &c. He is a God of unspotted holiness; and therefore he will sanctify me according to his covenant; "I will sprinkle them with clean water," &c. He is a God of infinite bowels and mercy; and therefore he will pity and pardon me, and "hear me when I cry," &c. He is a God of infinite faithfulness, this is the "girdle of his loins and reins;" and therefore he will not suffer his promise to fall, "his covenant he will not break," &c. Thus faith leans and rests on the divine attributes as they are manifested in Christ.

3. Faith leans upon a God in Christ, as one that is infinitely bountiful and liberal; and argues, as the apostle doth, Rom. 8:32, "He that spared not his own Son, but delivered him up for us all, how will he not with him also freely give us all things?" Faith sees that his treasures can never be diminished, far less can they be spent or exhausted; and, O, how heartsomely doth faith lay claim to these treasures, when it hears him saying, as James 1:5, "If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not: and it shall be given him."

4. Faith views the providence of a God in Christ as calculated and designed for the advancement of his own glory, and levelled at the good of them that love him: and this quiets the soul amidst all the reelings and shakings of this lower world. "The Lord reigneth, let the earth rejoice: let the multitude of isles be glad thereof."

5. Lastly, Faith, acting upon a God in Christ, will see an eternity of happiness beyond time, in the immediate fruition and enjoyment of him; hence is that of David, Ps. 73:26. "My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever."

THE TRUE SUBSTANCE AND STRENGTH OF A CHURCH AND NATION

TWO SERMONS

PREACHED AT THE ADMINISTRATION OF THE SACRAMENT OF THE LORD'S SUPPER AT DUNFERMLINE, JUNE 10 AND 11, 1733

ISA. 6:13.—So the holy seed shall be the substance thereof.

IN this chapter we have, first, An awful vision of God made unto the prophet Isaiah. He got a view of the infinite JEHOVAH, in the person of his eternal Son; for so Christ himself explains it, John 12:41. "These things said Esaias, when he saw his glory." Christ had a glory with the Father before his incarnation, yea, before the world was; and Isaiah got a view of this glory. Quest. What did he see? Answ. 1. He saw his throne, high and lifted up. 2. He saw his temple, his church on earth, filled with the train of his glorious excellencies. 3. He saw the bright attendants that surround his throne, cherubims and seraphims, covering their faces with their wings, because of the dazzling floods of glory that broke out from his presence. 4. He heard some of their anthems, or songs of praise, whereby they celebrate the glory of his unspotted holiness; and then fall a-wondering, that the brightness of that glory should ever shine in this lower world: O, say they, "the whole earth is full of his glory," ver. 3. They are not surprised to see his glory shining in heaven, where sin never entered: but to see the glory of God shining through a Vail of flesh, and displayed in this dunghill-world of sin and misery, is what fills them with eternal wonder.

Secondly, We have the effects of this vision. 1. Upon the temple; where, it is like, Isaiah got the manifestation, ver. 4. "The posts of the door moved at the voice of him that cried, and the earth shook, and the house was filled with smoke." A cloud was cast over the face of his throne, and the posts and pillars of the temple fall a-trembling, as a signal of the destruction of the city and temple; first by the Babylonians, and afterwards by the Romans. 2. Upon this the prophet is struck with consternation at the sight of the divine glory, ver. 5, "Wo is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts." 3. We have the silencing of the prophet's fears by the good and comfortable words which the angel spake unto him; and a sign given him of the remission of his sin, as a preparation for his converse with God, ver. 6, 7. "Then flew one of the seraphims unto me, having a live-coal in his hand, which he had taken with the tongs from off the altar. And he laid it upon my mouth, and said, Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin purged." 4. We have an awful commission given unto the prophet. An inquiry is made by a Trinity, for a man that would bear the commission; the prophet offers himself: ver. 8. "Whom shall I send, and who will go for us? Here am I, (says the prophet), send me." The prophet is a volunteer in his Maker's service, ready to encounter the greatest difficulties in the work; he knew, that if he had God's commission, he should have his countenance and assistance; he sends none a warfare upon their own charges. The Lord takes the prophet at his word, and gives him his commission, ver. 9. to the close. Where he gives him to understand three things. (1.) That the generality of the people to whom he was sent, would turn a deaf ear to his message, which would be followed with a judicial stroke of blindness, deadness, and stupidity, ver. 9, 10. (2.) That the consequence of this would be their utter ruin, ver. 11, 12. (3.) That a remnant should be spared as a monument of divine mercy, ver. 13. "But yet in it shall be a tenth, and it shall return, and shall be eaten; as a teil-tree, and as an oak whose substance is in them, when they cast their leaves:" so the holy seed shall be the substance thereof.

Where, in general, you may see, that, in the worst of times, in the times of the greatest defection and backsliding, God has a little remnant that keep their garments clean, and that in the midst of the most sweeping and desolating calamities he will take special notice of for good. More particularly, we have four or five things asserted in this verse, with respect to the Lord's remnant.

1. That the remnant will be but small, "In it shall be a tenth;" a certain number put for an uncertain: a very small number, in comparison of the multitude that shall perish in their unbelief, and be slain in the common calamity. The tenth or tithe was God's proportion under the law, consecrated for his use.

Observe, that, among the multitude of mankind that fall to the devil's share, God's remnant are but a small number; his flock is but a little flock, like the gleanings after the vintage. But yet them he will not want, though he should invade hell to recover them: Is. 53:12. "I will divide him a portion with the great, and he shall divide the spoil with the strong." And this portion, this remnant, shall be consecrated to his service and honour, as the tenth was under the law.

2. It is asserted of this remnant, that they shall return; that is, they shall return from their sins and backslidings, and the common defections and backslidings of the church of Israel; and they excite one another, saying, "Come and let us return unto the Lord: for he hath broken, and he will bind us up," Hos. 6:1. And they shall return also from their captivity in Babylon to their native land; and when God turns back their captivity, it will be refreshing like south-running streams of water.

3. It is asserted of this remnant, that it shall be eaten; that is, (say some), this remnant, after they return, shall be eaten, consumed, or devoured a second time by the kings of Assyria.

Observe, that God's remnant when they are delivered out of one trouble, they must lay their account with another; when they have run with the footmen, they must contend with horses.

Or, as some, particularly Henry on the place, understands it, shall be eaten, that is, shall be accepted of God as the tithe was, which was meat in God's house. The saving of this remnant shall be meat to the faith and hope of them that wish well to God's kingdom and interest.

4. It is said of this remnant, that it shall be "as a teil, and as an oak whose substance is in them, even when they cast their leaves." As if he had said, though they may be stripped of their outward prosperity, and share of the common calamity; yet they shall recover like a tree in the spring, and sprout and flourish again: although they fall, they shall not be utterly cast down; for "there is hope of a tree, though it be cut down, that it will sprout again," Job. 14:7.

5. That this distinguished remnant shall be the stay and support of the public interest; The holy seed shall be the substance thereof. Where we may notice two things.

1st, A description of God's little remnant; they are the holy seed.

2dly, The bulk they bear in the land, or in God's view, however little account may be made of them by the men of the world; though they be the dross and off-scouring of the earth, in the view of men; yet, before the Lord, they are the substance thereof.

For the first of these, the designation given unto God's remnant, the holy seed. Some by the holy seed understand Christ; who is sometimes called the seed of the woman, the seed of Abraham, sometimes the seed of David according to the flesh, and he, before his coming in the flesh, was the substance or strength of the Jewish nation; that nation was preserved from utter ruin till the Messiah should come of it; hence is that of the prophet, Is. 65:8. "Destroy it not, for a blessing is in it;" and when once that blessing was come, in whom men were to be blessed, the nation and church of the Jews was soon destroyed and cut off. Others, by the holy seed, understand the godly remnant that were among that people. These are frequently in scripture spoken of under the notion of seed; Psal. 22:30. "A seed shall serve him, it shall be accounted to the Lord for a generation." And Is. 53:10. "He shall see his seed." And then they are called a holy seed; because they are renewed after the image of God, in knowledge, righteousness, and holiness; separate from the rest of the profane world, who were carried down the stream both of personal and public provocation.

2dly, Notice the bulk and room this holy seed bears in God's view, however much they may be despised in the eyes of the world; they are the substance thereof, that is, of the church and nation. Some think, that in this last clause the former metaphor of a tree is still continued. The body of the Jewish nation is compared to a tree, common professors unto the leaves of a tree, which in the autumn and winter are blown away in a storm, and driven hither and thither with the wind; but the holy seed, or God's remnant of believers, or sanctified souls, are like the trunk or stem of the tree, which remains firm against the winter wind of temptation, error, defection, or persecution; and having the life and sap of the reality of the grace of God in them, sprouts and flourishes again in the spring, when the winter is over and past. Some read the words, The holy seed shall be the stay, strength, or support thereof; being an allusion, as they think, unto the elms and oaks which grew on either side of the causeway, or raised way, that led from the king's palace unto the temple, 1 Kings 10:5, which served to support the terrace, or raised way, that the earth might not crumble away from it: so the truly godly in the nation are the stay and support of it; the pillars of the land, that keep things together, that the whole nation and church do not go to utter ruin.

OBSERVE, "That God's remnant, or his holy seed, in a church or nation, are just the strength and substance thereof." The holy seed shall be the substance thereof.

The doctrine being the same with the words, I shall not stay upon the proof or confirmation thereof; scriptures to this purpose will occur in the prosecution, which I shall, through the Lord's assistance, attempt in the following order and method.

I. Give some account of God's remnant, as contradistinguished from the rest of the world.

II. Why called a seed.

III. Way called a holy seed.

IV. What may be imported in their being called the substance of a land or church.

V. In what respect they are so. And,

VI. Apply.

I. The first thing is, to give some account of this remnant, who are here called a holy seed, in contradistinction from the rest of mankind.

1. Then, they are a people of a distinct pedigree from the rest of mankind. It is true, indeed, as to their natural birth, they are come of the same common stock of the first Adam, and therefore "children of wrath, even as others;" but as to their spiritual or supernatural birth, they are "born, not of blood, nor of the will of the flesh and of the will of man, but of God," John 1:13; hence it is that they are ready to say unto God, Is. 63:16. "Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not; thou, O Lord, art our father."

2. This remnant, this holy seed, they are a people under a distinct government from the rest of mankind. All mankind by nature are under the government of the devil, the god of this world; and their lusts are the laws by which they walk, Eph. 2:2, 3. But God's remnant, through the power of grace, have broken their covenant with hell, and agreement with death, and cast themselves under the government of a God in Christ, saying, "O Lord, other lords besides thee have had dominion over us; but by thee only will we make mention of thy name. The Lord is our judge, the Lord is our lawgiver, the Lord is our king, and he will save us."

3. They are a people that stand upon a quite different foundation than the rest of the world do. Others are building upon the sand of general mercy, of an empty profession, common providences, common graces, the works of the law, or some such sandy foundation; they are building their hope of acceptance and salvation, there; but God's remnant have quit all these foundations of sand, and taken their only standing upon the clear and cleanly foundation that God hath laid in Zion, viz., an incarnate God, doing and dying, and interceding in the room of guilty sinners: here, I say, they set down their stand for eternity, saying, "This is my rest;" and indeed "another foundation can no man lay, than that is laid, which is Jesus Christ."

4. They are a people of a different spirit from the rest of mankind: 1 Cor. 2:12. "We have received, not the spirit of the world, but the spirit which is of God." It is said of Caleb and Joshua, that they were of another spirit than the rest of the common Israelites. God's holy seed have received the Spirit of their everlasting Father, according to his promise, "I will put my Spirit within them, and cause them to walk in my statutes."

5. They travel a different road from the rest of the world. The men of the world travel in the broad way that leadeth to destruction, the road of open profanity, the road of mere morality, or the road of legality at best, which all lead down to the chambers of death; but God's remnant walk in the strait and narrow way that leadeth unto life, the cleanly way of obedience, of faith: Is. 35:8. "An highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, but it shall be for those: the wayfaring men, though fools, shall not err therein." And hence it comes,

6. Lastly. That they make a quite different end, and have a different landing at death from the rest of mankind: Psal. 37:37, 38, "Mark the perfect man, and behold the upright: for the end of that man is peace. But the transgressors shall be destroyed together, the end of the wicked shall be cut off."

II. The second thing proposed was, to inquire why this remnant is here called the seed: The holy seed shall be the substance thereof. Now, for clearing this, you would consider, that all mankind are divided into the seed of the woman, and the seed of the serpent; the seed of Christ, and the seed of the devil. Christ himself is the seed of the woman, and the seed of Abraham, in the way of eminence and excellency; but out of this one seed has sprung a numerous issue and offspring promised to him of his Father, Is. 53:10. "He shall see his seed, he shall prolong his days;" and this is the seed that is here spoken of. And they are called a seed, or his seed, for these reasons.

1. Because they owe their very being to him, not simply as a God Creator, but as a God Redeemer. You know children derive their natural being from their parents, they are just pieces of themselves; so believers owe their spiritual being to a God in Christ, they are partakers of the divine nature, and the seed of God abideth in them; and in this respect they "are his workmanship, created in Christ Jesus."

2. Because of the likeness that they bear unto him. As a man's seed and offspring bears a resemblance unto him; so here, as we are the seed of the first Adam, and creatures in this world, we bear a similitude unto him; but as we are the seed of the second Adam, we will bear a resemblance unto him; "We, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord."

3. They are his seed in respect of their dependence on him. A man's children, or offspring, depend on him for food, clothing, counsel, and every thing: so believers depend upon a God in Christ for their all, they trust in him, and call upon him for their daily bread, for supplies of grace, light and life; and accordingly "out of his fulness they receive grace for grace."

4. Their being his seed implies, that they are his family and household in this lower world; hence, says the apostle, "We are no more aliens and foreigners, but fellow-citizens with the saints, and of the household of God." They have got a name and a place in his house, and within his walls, even an everlasting name, that shall never be cut off.

5. It implies that they are the heirs of his estate. A man's seed they heir his inheritance; so believers, being the seed of Christ, they are "heirs of God, and joint-heirs with Christ Jesus," heirs of a large fortune indeed, even "an inheritance that is incorruptible, undefiled, and that fadeth not away:" he settles all by the covenant on them.

Before I shut up this head, I will give you a few remarks concerning this seed of Christ.

1. Then, This seed is but a remnant of mankind, as you see in the text, In it shall be a tenth; but like the tithe, or tenth part, which is but little in respect of the rest of the field; hence called "a little flock,; a few names in Sardis, which have not defiled their garments." But yet,

2. For all that, it is a numerous seed, absolutely considered in themselves: Rev. 7:9, they are called "an innumerable company, which no man could number." As the natural seed of Abraham are said to be like the sand of the sea for multitude; so the spiritual seed of Abraham, who are the seed of Christ also, they will be an innumerable company, when they are all gathered together unto Christ; therefore compared unto the drops of the dew.

3. They are an honourable seed; and no wonder, for they are the seed of the "King of kings, and Lord of lords, and each one of them resembles the child of a king;" yea they are "made kings and priests unto God." "Ever since thou wast precious in my sight, thou hast been honourable."

4. They are a costly seed unto our glorious Redeemer; for they are the purchase of his blood, "Redeemed not with corruptible things, as silver and gold, but with the precious blood of Christ."

5. They are a flourishing and fruitful seed; they shall be called the "trees of righteousness, the planting of the Lord, in whom he will be glorified." They abide in Christ, and Christ abides in them; and they who are thus "planted in the house of the Lord, they flourish in the courts of our God," Psal. 92.

6. They are a troubled and persecuted seed in this world. You know the husbandman's seed-corn it must be threshed; the cartwheel is made to pass over it; the ox and the ass were made to tread upon it; hence that command, "Thou shalt not muzzle the mouth of the ox that treadeth out the corn." So the seed of Christ, they are frequently threshed with the flail of affliction: "Through many tribulations we must enter into the kingdom of heaven." God sets the oxen, the asses, the brute beasts, the men of this world, who, like beasts, "have their portion in this life, to trample upon his seed, that they may be prepared and fitted for the Master's use; for by these afflictions he "makes us meet to be partakers of the inheritance of the saints in light."

7. Though they be a troubled and persecuted seed, yet they are a very durable seed, "His seed shall endure for ever," Psal. 89:28, 29. Christ's seed, and his throne, they run parallel in their duration and continuance: "His seed shall endure for ever, and his throne as the days of heaven." The perpetuity of his kingdom secures the duration of his seed, so that the world may as well imagine to overturn his throne, as to raze his seed in the world; while he is a King, he will have subjects; and blessed be his name. "His kingdom is an everlasting kingdom, and of his dominion there is no end."

8. They are in this world a scattered seed; when the angels are sent to gather them together at the last day, they will be sent into the four winds, or airths, of the world. They are scattered in respect of place or situation; Is. 24:16. "From the uttermost wings of the earth have we heard songs, even glory to the righteous." They are many times scattered by persecution; when a cluster of them gets together, commonly the storms of persecution, arising from the malice of hell, scatter them abroad, as we read in the Acts, chap. 8.

9. They are a holy seed. But this leads me to,

III. The third thing proposed, which was, to inquire why God's remnant are not only called a seed," but an holy seed? I answer in these three. 1. They are called a holy seed, in respect of separation. 2. In respect of purification. 3. In respect of participation of divine holiness.

First, I say, the church of believers are called an holy seed, in respect of separation from the rest of the profane world. Any thing that is sequestrated from a common use, and dedicated to the service of God, is called holy. Thus the temple, the tabernacle, and the utensils of both, they are called holy, because dedicated unto God, to his service. So the whole body of the children of Israel, they are called an holy nation; because they were separated from the rest of the world, as the peculiar people of God. In this respect the seed of Christ are an holy seed; because God has set them apart for himself, and they have set themselves apart for him. He has separated them from the rest of the world, the common mass of mankind, by an eternal decree of election, by a donation or grant that he made of them unto Christ: "Thine they were, and thou gavest them me," John 17:6. By a peculiar purchase, having "redeemed them from their vain conversation, not with silver and gold, but with the precious blood of Christ, as of a Lamb without blemish and without spot." By an effectual calling of them by the power of his grace, whereby they are "delivered from the power of darkness, and translated into the kingdom of his dear Son," by a voluntary surrender of themselves unto the Lord, under the influence of his own grace, they have presented themselves "a holy, living, and acceptable sacrifice unto him, which is their reasonable service." Thus they are holy in respect of separation.

Secondly, They are a holy seed, in respect of their purification from filth and pollution. At the same moment that the guilt of sin is pardoned in justification, at the same moment the purifying work of the Spirit is begun; and that which takes away the guilt of sin in justification, doth also purify the soul from the filth of sin, whereby its Ethiopian hue is changed. Now, this cleansing and purifying work of the Spirit may be viewed, either in its beginning, progress, or consummation.

1. Inchoate or begun in regeneration. Hence the apostle, Tit. 3:5, says, "We are saved by the washing of regeneration, and the renewing of the Holy Ghost." The Holy Spirit of God takes the soul, defiled by laying among the pots of sin, and bathes it in the "fountain opened to the house of David, and inhabitants of Jerusalem," whereby its sin and uncleanness is purged away.

2. It is to be viewed in its progress, as it is carried on by the renewed actings of faith, which more and more "purifies the heart," Acts 15:9. Every new act of faith, on the blood and righteousness of Jesus Christ, carries on the work of sanctification in the soul a degree higher. As Naaman, by the prophet's direction, went down seven times into the waters of Jordan, till he was wholly purified from his bodily leprosy; so the soul, finding, while in this world, something of the filth of sin cleaving to it, it is ay, by faith, dipping itself in the Jordan of a Redeemer's blood, till at death, it come forth, "without spot or wrinkle, or any such thing." Hence, 2 Cor. 7:1, believers are said to "cleanse themselves from all filthiness of the flesh and spirit, and to perfect holiness in the fear of the Lord."

3. This purifying work may be viewed in its consummation at death, when every spot or wrinkle of sin is wholly removed. Believers in this life, they are but fair like the moon, which has black spots in her; but then they are clear like the sun, "They shall shine forth like the sun, in the kingdom of their Father." As the soul, in the moment of its union with the body, becomes sinful; so in the moment of its disunion, it becomes perfectly holy, and free of all the spots of sin: sin brought death into the world, and God, in a way of holy resentment, makes use of death to put an end to the very being of sin in his saints. Thus you see, that they are holy in respect of purification.

Thirdly, They are called a holy seed, in respect of a positive communication of divine holiness; for we are said to be renewed after the image of God, which was lost by the fall of the first Adam. The priests under the law, when to minister in the holy place, were not only to purify and wash themselves, but to put on their priestly attire and ornaments, which were exceeding beautiful: so believers are a royal priesthood; they must not only be washed from the filth of sin, but, like the King's daughter, they must be made all glorious within; they must not only have the robe of imputed righteousness put upon them, but the beautifying grace of the Holy Spirit implanted in them; which is sometimes called a partaking of the divine nature; sometimes, the beauty of the Lord, "Let the beauty of the Lord our God be upon us;" sometimes called, the new heart, the new spirit, the image of God, the life of God in the soul. And this positive work of sanctification, it gets various names and designations, just according to the different actings of the principle of spiritual life. As it takes in the revelation of the mind of God in the word read or preached, it is called knowledge; as it depends on the Lord Christ, by virtue of the new covenant and promise, it is called faith; as it delights itself in the Lord, it is called love; as it mourns or grieves for sin, whereby it has offended the Lord, it is called repentance; as it stands in awe of God, as a Father, it is called fear; as it sweetens the mind, and composes it, it is called meekness; as it falls in with the perceptive or commanding will of God in heart and life, it is called obedience; as it renounces the law, and all confidence in the flesh, it is called self-denial; as it bears afflictions, it is called patience. All these, I say, are nothing else but the different actings of that principle of holiness implanted in the heart by the Spirit of the Lord. Thus you see why they are called a holy seed.

IV. The fourth thing in the method was, to inquire what may be imported in their being called, the substance thereof: The holy seed shall be the substance thereof. I answer, it takes in the following particulars:

1. That the wicked of a land are but a heap of lumber in God's reckoning, whatever be their station, quality, or estate; though they have the gold-ring and the gay clothing, and may cast a great dash in the eyes of men; yet, I say, before God, and before them that have the Spirit, and spiritual discerning of things and persons, they are but so much lumber and trash. Hence is that of David, Ps. 119:119 "Thou puttest away all the wicked of the earth like dross." Hence also, they are likened unto chaff and tares, briers and thorns, that are "nigh unto a curse, whose end is to be burned."

2. It imports, that the saints, the true godly in the land, are excellent and valuable persons; for the substance of a land lies in the things that are most valuable and excellent in it. This was David's verdict and character of the saints, Ps. 16:3. "My delight is with the saints, the excellent ones of the earth." And his son Solomon was of the same judgment, Prov. 12:26. "The righteous is more excellent than his neighbour." Yea, we have the testimony of one wiser than Solomon, even Christ, the essential Wisdom of the Father, Rev. 3:4, "Thou hast a few names, even in Sardis, which have not defiled their garments; and they shall walk with me in white: for they are worthy." Yea, so worthy and excellent, that it is declared, Heb. 11:38, that "the world was not worthy of them."

3. The holy seed shall be the substance thereof, it implies, that the saints of God they are his inheritance and portion in a land: "The Lord's portion is his people: Jacob is the lot of his inheritance." He has a peculiar right and property in them beyond the rest of mankind: they are so much his, that they are not their own; and therefore have not power to dispose of themselves, but for his glory: "Ye are not your own, ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."

4. It implies, that as they are his portion and property; so he has a great deal of pleasure in them, even as a man takes a delight and pleasure in that which is his substance. Such pleasure he has in them, that he dwells and walks in them; they are his pleasant garden, his crown, his diadem, his bride, his love, his dove, his undefiled, his Hephzibah, and Beulah: and as such, he has a great deal of care about them; for "his eyes run to and fro through the earth, to shew himself strong in their behalf." As a man's eye and heart is upon his substance; so the Lord's heart and eye is upon his people, his holy seed; such a high value and esteem hath he for them.

5. It implies, that there is something in and about the godly that is not to be found among other men. The wicked, when laid in God's balance, like Belshazzar, they are found wanting solidity; hence God's verdict of them is, "Mean men are vanity, and great men are a lie; when laid in the balance, they are altogether lighter than vanity;" but the holy seed are the substance, they bear weight; and no wonder, for they are the living, while others are "dead in trespasses and sins;" they are the only seeing persons, while others are blind: "The god of this world hath blinded the minds of them which believe not." They are wise, but the rest of the world are fools; they have oil in their vessels, but others are empty.

6. It implies, that the remnant of truly godly in a land are the riches thereof; for a man's riches is his substance. "The precious sons of Zion" are compared unto fine gold: and though the world do not see it, yet their "clothing is of wrought gold: and the grace of God in them, and about them, is "gold tried in the fire;" gold, better than the gold of Ophir. On the same account they are called jewels; Mal. 3:17. "They shall be mine, saith the Lord of hosts, in that day when I make up jewels." Whatever be the outward poverty of a house, a church, or land; yet it is really rich, if there be any of God's jewels there. Alas! they are but thin sown in our day; though, blessed be God, there is a remnant.

7. It implies, that the truly godly are the stay and support of the land where they live. But this leads me to,

V. The fifth thing in the method, in what respect are the truly godly the stay, strength, and support of a land or church? for so some read the words; being, as I said, an allusion unto the trees that grew on either side of the way to the temple, whereby the earth of the cast-up-way was supported from mouldering away; and with allusion to this, it is said, the holy seed shall be the support or strength thereof. Now, in answer to this, how the godly are the support of a land or church? I answer in the few particulars following.

It is for the sake of the holy seed, the godly remnant in a land, that ruining judgments are deferred or removed: Is. 1:9. "Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah." Had there been but ten righteous persons in Sodom, it had been spared; and when God has a mind to let loose his hand against a sinful people, he first pulls down these pillars, removes them out of the way, and then goes on to judgment; for he can do nothing till they be out of the way, Gen. 19:22; Is. 57:1. "The righteous are taken away from the evil to come."

2. It is for the sake of the holy seed, that both temporal and spiritual mercies are conferred upon a sinful people. For Jacob's sake Laban's flock increases, and for Joseph's sake, a blessing falls upon Potiphar's house and substance. And for the sake of the holy seed that are to be raised in a place, the gospel is sent to, or continued among a people; it is upon their account that the Lord keeps his vineyard, and waters it every moment. And when once the holy seed is gathered in, and brought home to glory, then the Lord pulls down the hedges, and lays his vineyard of a visible church waste and desolate, and forbids the clouds to rain any more upon it. And doth not this say, that they are the strength or stay of a church or land?

3. The holy seed is the strength of a land, or its support, as they employ their moyen at a throne of grace on behalf of a people among whom they dwell, that God may not destroy them. Thus Moses interposed with God for Israel, Ps. 106:23. Abraham interposes for Abimelech and his house, Gen. 20:17; and Samuel for the children of Israel, 1 Sam. 12:23. "God forbid that I should sin against the Lord, in ceasing to pray for you." James tell us, that "the effectual fervent prayer of the righteous availeth much." Sirs, if there were not a remnant of wrestlers in our Israel, the flood-gates of fiery wrath would very soon be opened against the generation.

4. They are the strength of a land, inasmuch as they are instruments to check the progress of sin and defection among a people, by testifying against it. When a flood of sin and backsliding is running down, God's remnant, his holy seed, rise up and bear witness for the Lord by their walk, by their testimony, or sufferings; and this way stop the progress of sin, which would pull down divine judgments upon a land. Indeed the wicked inhabitants of a land do not see this, they do not consider it, and therefore they do their utmost to rid themselves of those that disturb their sinful quiet; but whether they think of it or not, yet it is a certain truth, that God's remnant, by checking the progress of sin, they prevent these judgments which would certainly break out to the ruin of a sinful people. And thus they are the strength and support of a land.

5. The holy seed are the strength and support of a land in this respect, that, through their zeal for God and his cause, God's anger is sometimes diverted from a wrath-deserving people. Thus we are told, that "Phinehas stood up, and executed judgment; and so the plague of God was stayed," Ps. 106:30. And Numb. 25:11, says the Lord there, "Phinehas hath turned my wrath away from the children of Israel (while he was zealous for my sake among them), that I consumed them not." And, ver. 13, he is said by his zeal to make atonement for them by that act. Not that any thing done by a sinful man could really expiate the guilt of sin; but his killing of Zimri and Cozbi was a fulfilling of the law, that required such criminals to be put to death; and a public vindication of the holiness and equity of God, whereby public wrath was diverted. Josiah's zeal, in reforming and destroying idolatry, whereby the land was so universally defiled, had great influence in keeping off the judgments of God from the land while he lived. So, by Joshua's zeal in the affair of Achan, the anger of the Lord was turned away from the camp of Israel. Thus you see, that God's holy seed are the strength and support of a land.

VI. The last thing in the method was the Application. And the first use shall be of Information.

1. From this doctrine we may easily guess when this world is to come to an end; or when a land or nation is near unto destruction. Why, when the holy seed of the Mediator Christ are gathered out of the world, then the end is come, the substance of the world is gone out of it, and therefore it must be committed to the flames. Or, when God's remnant are worn out of a land, and there remains nothing but briers and thorns, it is nigh unto a curse, and its end is to be burned.

2. See hence, that the world are much mistaken about the truly godly, and quite out of their measures when they despise or persecute them. Why, they are the substance of the land, and who but fools will endeavour to throw away and destroy their strength and substance; when they do so, they are just like a company of madmen pulling down the pillars of a house, and bringing it down about their ears. And upon this very account the Lord says, Hos. 9:7, "The prophets are fools, and the spiritual men are mad." Why, what was their madness and folly? They persecuted, opposed, and ensnared the holy seed that was among them; and therefore it is added, ver. 8, "The prophet is the snare of a fowler in all his ways." They that despise, slight, or oppress God's people in a land, however contemptible as to outward circumstances, they slight their own mercy.

3. See hence, that the truly godly are no enemies either to church or state, though frequently they be thus branded. Ahab tells the prophet that he troubled Israel. The Jews said of the apostles, they turned the world upside down, and they were counted the off-scourings of all things, and the filth of the earth. It is true indeed, the holy seed of Christ, whatever they are, they are the innocent occasions of divisions and distractions; and so was Christ himself, Matth. 10:34, 35, "Think not that I am come to send peace on earth; I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against the mother-in-law." And yet, for all that, neither Christ or his seed, though they be the innocent occasions, yet they are not at all the cause of these broils, divisions, and confusions, which fall out in the world, and in the visible church; no, not at all; the proper causes of these evils are the lusts and corruptions of men, which rise and swell against the truth of Christ, and the holiness of his members. Christ and his holy seed are no more to be blamed for divisions, and confusions, and persecutions that arise, than the poor sheep are to be blamed for increasing the wolves, or the dove for provoking the hawk to pursue it. The quarrels of the ungodly corrupt world with the holy seed of Christ, are but like that of Cain with Abel, "he slew his brother, because his own works were evil, and his brother's righteous," 1 John 3:12.

4. If the holy seed be the strength and stay of a nation; then hence I infer, that the ungodly crew, the seed of the old serpent, are the weakness of a nation, and the real cause of its ruin; it is they that pull down the vengeance of God upon a land. It is true indeed, the provocations of sons and daughters go near his heart; "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities." But God will soon agree again with his own children, after he has chastised them, he will take them in his arms, and say, as he did to Ephraim, "He is my dear son, he is a pleasant child: for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord." But, Sirs, "God is angry with the wicked every day: There is no peace, saith my God, to the wicked. The wrath of God abides upon them;" and therefore they must be the weakness of a land or church, because they are continually pulling down the wrath of God upon it; being "cursed in their basket and store, in the city and field."

5. If the truly godly be the substance of a land; hence I infer the excellency of Christ, who is the substance of that substance. All the excellency that is in the saints is derived from him; he is their light, their life, their strength, their wisdom, righteousness sanctification, and redemption; and, in one word, he is all in all unto them; and therefore he himself must be exceeding precious, above all thought, expression, and imagination. O let all our adoration and admiration terminate upon him, saying, with those, Rev. 5:12. "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."

6. Are the holy seed the substance of the land? see hence, what vast odds there is between God's judgment, and the judgment of our assembly now-a-days. Why, by our way of acting now in judicatories, the substance of the land is cast out, and the very scum and trash taken into its room. Lords and lairds are now, by church-authority, made the substance, and almost the sole power of electing the ministers of the gospel lodged in them; while the poor godly man, though "rich in faith, and an heir of the kingdom," is laid aside. According to the rules of electing ministers now-a-days, Christ, in his state of humiliation, could have had no interest in electing or appointing officers in his own house, because he had no worldly heritage; as he himself declares, "The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head," Luke 9:58.

The second use of this doctrine may be of Trial. O Sirs! are you among the holy seed, which are the substance of our land? Our Jacob is very low at this day; we are like a tree or oak, whose leaves are cast, that appear to have but little life; but blessed be God, I hope the substance is in it. There is here and there a branch, a sprouting twig or branch, which says there is some life in the root, or stem; although, alas! there are many withered branches that will be lopt off with the axe and pruning knife that is in the Lord's hand; yet I say, there is a holy seed that shall be the substance thereof. And I will give you a few marks whereby you may try whether you be among the number, yea or not.

1. Then, the holy seed, which are the substance of the land, they have the seed of God abiding in them, that is aye making war with sin: 1 John 3:9, "Whosoever is born of God, doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." By the seed of God we are to understand the grace of God, or the new nature, a principle of spiritual life, by reason of which he cannot sin, as others do; he doth not go down the tide of corruption, either within him or without, as others do; no, but he stands against the stream, he is aye making war with sin, whether it be within him or without him: "The flesh lusteth against the Spirit, and the Spirit against the flesh." Wherever the grace of God meets with sin, it enters the lists with it. Try by this whether you be the holy seed that are the substance of it. "What wilt thou see in the Shulamite? as it were the company of two armies."

2. The holy seed they are a people that glory in Christ, and in him alone: Is. 45:25, "In the Lord shall all the seed of Israel be justified; and shall glory." He is "the glory of his people Israel;" they look on Christ as the crown and ornament of the human nature, by whom it is raised unto a higher dignity than ever it was at its first creation, when adorned with all the glories of innocency. Oh! will the believer say, though I have nothing else to glory and boast of, yet "my soul shall make her boast in the Lord: Who is God, save the Lord? and who is a rock, save our God? Their rock is not as our Rock, even our enemies themselves being judges." You will glory in his wisdom, under a sense of your own folly; glory in his strength, under a sense of your own weakness; glory in his righteousness, under a sense of your own guilt; glory in his life, under a sense of your own deadness; yea, the very death and cross of Christ will be your ornament: "God forbid (says Paul), that I should glory" in any thing, "save in the cross of our Lord Jesus Christ."

3. The holy seed, which are the substance and stay of a land, are a mourning seed; they "sow in tears; and the remnant of Jacob shall be as the doves in the valley, every one mourning for his own iniquity." Hence called, "the mourners in Zion, that sigh and cry, for all the abominations done in the midst thereof." Sirs, iniquity is come to a great height; all ranks have corrupted, and are corrupting their ways more and more; a flood of defection is running; men are setting up their authority against the authority of God in his word. Now, can you say with David, "I beheld transgressors, and was grieved: Rivers of waters run down mine eyes; because they keep not thy law?"

4. The holy seed are a praying and wrestling remnant: Ps. 24:6, "This is the generation of them that seek him, that seek thy face, O Jacob. Selah." God is their Father, and the Spirit o adoption within them is aye sending them many an errand to a throne of grace, "crying, Abba, Father," hear and help; and in every thing they study by prayer and supplication to make their requests known unto him. O, Sirs, there are but few wrestling Jacobs in our day!

5. The holy seed are a people that have the cause of Christ much at heart; and their hearts are up and down as the cause of Christ is stated. They prefer Jerusalem unto their chief joy; and therefore, when it goes ill with the interest of Christ, they "hang their harps upon the willows, and weep when they remember Zion;" and if the cause of Christ be maintained or flourish, their hearts do rejoice, and they "sing in the heights of Zion;" and they are aye ready to lend a lift to Christ's interest.

Use third, of Consolation and Encouragement unto the Lord's remnant in this evil day. This is the day of Jacob's trouble in the land, "a day of treading down, and of perplexity by the Lord God of hosts in the valley of vision." Men, even our spiritual men, at this day are stricken with such a fit of madness, that they are casting out the very substance of the land, and treading God's jewels under their feet, and giving them to be trodden upon, in matters that pertain to their eternal salvation, by malignant lords and lairds, up and down the land; while the holy seed, the sacra plebs, as they were called in the primitive times, are cast out as the dross and off-scourings of all things. But here is matter of comfort; however you may be despised by men that should take a care of you; yet here, I say, you have God's verdict, the holy seed, in his reckoning, is the very substance of the land. There are these few words of comfort I offer unto you.

1. The holy seed shall be preserved in a winnowing day. The winds of error, profanity, tyranny, persecution, are beginning to blow, and, it is like, they may blow harder yet before all be done; the Lord seems to be coming with his fan in his hand to purge his floor, and to distinguish between the chaff and the wheat. Now, here is comfort; the holy seed, which is the substance, shall not be blown away with these winds: the wise husbandman will let no more wind enter his barn-door, than serves for cleansing his seed from the chaff, or the light corn; so here, Is. 27:8, "In measure when it shooteth forth, he will debate with it; he stayeth his rough wind in the day of the east-wind."

2. The holy seed shall not aye be trodden upon. Indeed he may yoke the thrashers to thrash his holy seed; and he may make the wheel of the cart to pass over it; but he will not aye be bruising it: Is. 28:28, 29, "He will not ever be thrashing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. This cometh forth from the Lord of hosts, who is wonderful in counsel, and excellent in working." Up the heart, for "the Lord will not contend for ever, neither will he be always wroth: for the spirit should fail before him, and the souls which he hath made."

3. The holy seed will sow the land; for it is "the substance thereof, and a blessing is in it." I will give you a scripture to feed your faith and meditation upon, as to this matter, Ps. 22:30, 31, "A seed shall serve him, it shall be accounted to the Lord for a generation. They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this." God, like a wise husbandman, is keeping a seed of honest ministers and Christians in this time of common defection; and I would fain hope, that it is not for nought, but that he may sow his field again.

4. The holy seed shall be watered, and flourish, and sprout forth like a tree that has lost its leaves in a winter storm, it reverts in the spring: "I will be as the dew unto Israel; and he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon." The vineyard of red wine is watered every moment, when others are dry and withered like the mountains of Gilboa; Ps. 72:16, "There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth." God's work will get up again, in spite of all the speat of malignancy that is running against it at this day.

5. The holy seed shall rejoice. When the Lord turns back their captivity, it will be like streams from the south: "Weeping endures for a night, but joy cometh in the morning." And they that laugh at your calamity will hang their heads, Is. 65:13, 14, "Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit."

6. Another word of encouragement I give you under your hard treatment at this day, is, that you meet with no worse measures than Christ, and the cloud of witnesses, met with before you. Are you despised and rejected of men? so was he, Is. 53:3. The stone was rejected by the builders; and so his followers, Heb. 11:35, 36.

The last use shall be of Exhortation. It is so, that the holy seed of believers are the substance and strength of a land? Then,

1. Let this serve to commend holiness unto all hearing me; especially to you who have been at a communion-table, making an open profession of being the holy seed, before God, angels, and men. Sirs, if you have any kindness for the land you live in, as you would avert impending judgments, or recover us from that current of defection we are running into, study to be holy yourselves, "in all manner of conversation," and to promote and advance holiness among others; for it is the the holy seed, that is the substance.

2. Another word of exhortation I offer to you, is, to trust, and hope, and wait upon the Lord, in this dark and cloudy day: "What time I am afraid, I will trust in thee. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God." Sirs, there is no standing in this shaking and trying day, but by faith: "We walk by faith, and not by sight." And to encourage your trust,

1st, Consider his near relation to you as your Goel, your kinsman. Who will not trust such a near friend? &c.

2dly, Consider how he has avenged your quarrel upon the old serpent, &c.

3dly, You are commanded to trust in him at all times, &c.

4thly, It is pleasing to the Lord to be trusted; it is the work of God; it is like the sucking a mother's breast by the infant, when gorged with milk, &c.

5thly, Consider the advantages of trusting him in an evil day. (1.) Perfect peace: Is. 26:3. "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee." (2.) Joy, filled with joy in believing. See Hab. 3:16–18. (3.) Provision in famine: Ps. 37:3. "Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed." (4.) Protection in time of danger, Ps. 91:2–4, &c. (5.) Stability like mount Zion: Ps. 125:1. "They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever." (6.) Increase of grace and the waterings of the Spirit: Jer. 17:7, 8, "Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river," &c.

3. Another exhortation to God's holy seed, is, to be much in wrestling at a throne of grace, and in improving your interest for the land and church wherein we live, that deserved strokes may be averted. Tokens of God's anger are to be found; his anger hath divided us; his anger has made him to withdraw his Spirit from ordinances and judicatories; the clouds are bound up, the fruits of the earth withered, and famine at the door; O wrestle and pray for floods and water to the dry ground.

Motive (1.) You do not know how far you may prevail with a prayer-hearing God. Moses's prayers prevailed to deliver Israel; Asa prays against the Ethiopian army; Jehoshaphat prays against the Ammonites; and he is the same prayer-hearing God this day as ever.

(2.) Although you should not prevail to avert wrath; yet your prayers will not be lost, they shall return into your own bosom; you shall either deliver your own souls, or God will hide you from the common calamity.

(3.) Consider how active sinners are to pull down wrath, and bring ruin upon the land. Men are active this day, as if they were weary of their mercy; wearied of Christ, of the gospel, and of the privileges thereof; weary of his saints. Men seem to be upon a plot to ruin a covenanted work of reformation. Now, when others are active this way, should not we be active?

4. Another exhortation. If it be so that the holy seed is the substance and strength of a land; then beware of touching them to do them hurt; do not malign, traduce, oppose, or oppress them; and beware of joining in a confederacy with those who are casting out these who are rich in faith, for these who are rich in this world, though they be strangers to the power of God and godliness. Value and prize them as the stock and substance of the land.

Motive (1.) Consider that Christ hath given a strick charge unto all anent them, not to do them injury; they that touch them, touch the apple of his eye; Matth. 18:10. "Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven."

(2.) Consider whose they are; they are the children of a King, and therefore it is lese-majesty to hurt them.

Object. They are but factious and turbulent persons. Ans. Take care that you do not wound a real saint, under the notion of a hypocrite; and take care that you do not reckon all hypocrites, who do not run in the same way with yourselves.

(3.) You will pay for it, for the injuries you do them: "Their Redeemer is strong, the Lord of hosts is his name." It is dangerous meddling with them that have great friends and allies: so here, God is their Father, angels their ministering spirits, heaven their inheritance; and therefore beware of hurting them.

I conclude with a few advices to saints, the substance of the land.

1. Bless God that made a difference between you and others. By nature you are children of wrath, as well as others, &c.

2. Beware of despising others, yet in a natural state: "Remember the rock whence you were hewn, and the hole of the pit whence you were digged." Study to be of Agur's temper, Prov. 30:2, 3, "Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy."

3. Lastly, Let God's holy seed keep at the greatest distance from sin. "Be blameless and harmless, the sons of God without rebuke; in the midst of a crooked and perverse generation, among whom ye shine as lights in the world." The least flaw in your conversation will soon be ripped up, and made to ring through the world.

THE FIRST PROMISE ACCOMPLISHED;

OR,

THE HEAD OF THE SERPENT BRUISED BY THE SEED OF THE WOMAN

A SERMON

PREACHED ON OCCASION OF THE CELEBRATION OF THE SACRAMENT OF THE LORD'S SUPPER AT SOUTH QUEENSFERRY, SABBATH, AUGUST, 12, 1733

1 JOHN 3:8.—For this purpose the Son of God mas manifested, that he might destroy the works of the devil.

TO gain time, I shall entirely abstract at present from the connection of these words with what went before, or what follows, and consider them just as they lie before us, in regard they make one complete and entire sentence as they stand. And they are the same in substance with the first gospel that ever was preached in the world, Gen. 3:15. "The seed of the woman shall bruise the head of the serpent:" only, with this difference, that what was delivered to our first parents, in a way of promise and prophecy, is here delivered to us in a way of history, as a thing now done and accomplished. And, in this respect, there is more said in these few words, than all the prophets under the Old Testament could say. They could only tell the world, that Christ was to be manifested in the fulness of time; but now, says our apostle John here, this is not a thing to be done; no, but it is done, it is a thing accomplished, it is now over and past; the Messiah is come, and has bruised the head of the serpent: For this purpose was the Son of God manifested, that he might destroy the works of the devil. O! should not such glad tidings of great joy make every one of us who hear it join issue with the angels at his birth, and cry, "Glory to God in the highest, and on earth, peace, good-will towards men?" or, with the church, Ps. 118. "Hosanna to the Son of David; blessed is he that cometh in the name of the Lord to save us?"

The words in the general are a declaration of the great designs of the appearance of the Son of God in this lower world in the nature of man, namely, to be avenged on the grand enemy of mankind, and to overturn his usurped empire as the god of this world: "For this purpose was the Son of God manifested," &c. Where we may notice these two or three things.

1. The great champion who takes the field, and appears in the quarrel of fallen man; and he is no less a personage than the Son of God. I remember the church, Is. 63:1. when she hears tell of a Saviour coming to rescue a lost world of mankind-sinners, she cries, "Who is this that cometh from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, travelling in the greatness of his strength?" Here you have a pointed and positive answer to this inquiry; it is none other than the Son of God. But O! "who shall declare his generation?" or who can frame to pronounce his great and glorious name; for it is a "name above every name," a name "at which every knee must bow, and every tongue confess that he is the Lord," the Son of God. This is he who, under the Old Testament, was known sometimes by the name of the "seed of the woman, the seed of Abraham, the Shiloh, the man of God's right hand, Immanuel, the branch of righteousness, the plant of renown, the messenger of the covenant, the sun of righteousness, the ruler of Israel, whose goings forth are of old, from everlasting; and who, in the New Testament, is called the "Lord Jesus Christ, the Son of man, the sent of God, the Mediator, the Redeemer" of lost sinners. O Sirs, let "his name be as ointment poured forth" unto you; for "the virgins love him."

2. We have the grand enemy this renowned champion had in his eye, and that is the devil, the old serpent, the head of the apostate angles; he and his confederated spirits, who had commenced a rebellion against God, their great Lord and Creator, for which they were tumbled out of the glories of heaven, into the depths of hell, and laid under chains of darkness, in which they were reserved unto the judgment of the great day. Sirs, here is matter of surprise and wonder. Our guilty conscience would have been ready to tell us, upon hearing of the coming of the Son of God unto this lower world, that his errand would have been to be avenged upon rebel men, who had renounced his allegiance unto God, and joined against him in a covenant with hell, and in an agreement with death: we might have expected to have heard him saying, "Ah, I will ease me of these mine adversaries, and be avenged on mine emenies" of Adam's family. But O, to the eternal surprise of heaven and earth, he takes the field, not against fallen man, but against fallen angels, who had ruined man, by drawing him into the same condemnation with themselves.

3. We may notice the way and manner how the Son of God takes the field against these enemies. He does not make his attacks upon him in a secret and clandestine manner, he does not lay a secret ambush, or steal a dint of the enemy unawares; no, but he acts in an open and fair way, he is manifested. He proclaimed war against him in paradise, and gives the enemy four thousand years to prepare himself for battle, before he actually takes the field against him in person; so that the enemy cannot say he wanted warning, or was taken in a surprise. Every prophet raised up under the Old Testament was a herald sent before the renowned Captain of salvation, to give devils and men Warning of his approach; they "proclaimed the acceptable year of the Lord" to lost man, but "the day of vengeance" upon fallen angels, and all the wicked world, who keep by them.

4. We have the stated ground and design of the war commenced against this enemy; it was to destroy his works: For this purpose the Son of God was manifested, that he might destroy the works of the devil. The grand plot of hell was to ruin the works of God, to disturb the creation, to deface the image of God, and to set up his empire in these lower regions: being cast out of heaven, he would set up his throne upon earth, and reign without control as the god of this world. But, now, the purpose of the Son of God was to counteract the enemy, to sap and overturn the foundation of his usurped kingdom, and to set up and establish his own and his Father's authority among the sons of men: For this purpose the Son of God was manifesed, that he might destroy the works of the devil.

The text itself is a distinct doctrine, viz.:—That the Son of God was manifested for this purpose, to destroy the works of the devil.

The method I design, through divine assistance, is,

I. To offer some things with relation to this renowned champion, the Son of God, who espouses the quarrel of fallen man.

II. Of the grand enemy, the devil, against whom the combat and war is carried on.

III. Of the manifestation of the Son of God.

IV. Of the works of the devil, and how they are destroyed by the Son of God.

V. Apply.

I. The first thing is, to speak a little of our renowned champion, the Son of God. Sirs, our great work, who are ministers of the gospel, is to raise his glory, and to bear his name among the Gentiles, that sinners through the knowledge of him may be brought to break their covenant with hell, and put their trust under the shadow of his wings. Only, before I proceed, I would advertise you, Sirs, that, by the fall of Adam, the whole tribe of mankind are become the captives and prisoners of this mighty enemy, the devil, here mentioned in the text. Immediately upon the breach of the first covenant, which denounced death against the soul that sinned, a handwriting was given out by divine justice, whereby we were delivered over unto the power of the devil, as God's great jailor and executioner; and, accordingly, the devil, having a legal right and power, he carries away all mankind as his slaves and captives, tying us fast to his service with the chains of our own lusts. Hence is that description of sinners in their natural state, Eph. 2:2, 3, where we are told, that they "walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath, even as others." Now, Sirs, there is your condition and mine while in a natural state. Every man by nature is the devil's lawful captive; he comes into the world wearing the devil's livery of original sin, and he is led about in the devil's service in the chains of his own lusts and depraved nature. I remember there is a strange and surprising question put, Is. 49:24. "Shall the prey be taken from the mighty, or the lawful captive delivered?" Angels and men could not answer this question, till the renowned champion in the text, the Son of God, appears and resolves it: and you see what was his answer to that stunning and confounding question, ver. 25. "Thus saith the Lord JEHOVAH," in the person of his eternal Son, "Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children." And my text is just a further opening of what is there said; For this purpose the Son of God was manifested, that he might destroy the works of the devil.

Now, this premised, I come to offer you a few thoughts anent the Son of God, our glorious Deliverer.

1. Then, he is a person of a noble extract and pedigree, as you see in the text; he is the Son of God by eternal generation, his Father's first-born, and therefore higher than the kings of the earth." It adds much to the character of a general, when it can be said of him, that he is a son, or a cadet, or the representative of such a noble or royal family; and should it not contribute to commend the Captain of our salvation, that he is the Son of God, the brightest ornament of the family of heaven, yea, the very "brightness of the Father's glory," and that he and the Father are one God.

2. This renowned person, the Son of God, he had an ancient kindness for our family and tribe; for he from eternity "rejoiced in the habitable parts of the earth, and his delights were with the sons of men." And his kindness to our family made him, in the council of peace, when he saw us in distress, offer his service to his eternal Father, on our behalf, saying, "Lo, I come: I delight to do thy will, O my God."

3. That he might be in a capacity to help and relieve us from the hand of the enemy, he matches with our family, he marries our nature into a personal union with himself. Law and justice required that the same nature that sinned should suffer; and that he who should be our Redeemer, and the avenger of our blood upon Satan, should be our nearest of kin: "He was made a little lower than the angels," that he might "still the enemy and the avenger." So that our Goel, our kinsman, is the avenger of our blood; according to that of the apostle, Heb. 2:14. "He took part of the children's flesh, that through death he might destroy him that had the power of death, that is, the devil."

4. This renowned champion, the Son of God, who takes the field alone in our quarrel against Satan, he is one of a very martial and heroic spirit; he fears no enemy that stands in his way. Is. 59:16–18, see there with what a heroic spirit he takes the field, though none of Adam's family, or yet of the family of angels, could join him in the enterprise: "And he saw that there was no man, and wondered that there was no intercessor: therefore his own arm brought salvation," &c.

5. He is one that is successful in all his enterprises: he never lost a battle, victory follows him in his train and retinue. Where-ever he goes, he stains his raiment with the blood of his enemies, like one that treadeth in the wine fat; for he "treads them in his anger, and tramples them in his fury." When death the king of terrors encounters him, he cries, "O death, I will be thy plagues; O grave I will be thy destruction." When the armies of hell encounter him, he spoils them, and leads them about in triumph, and make his ignominious cross a triumphant chariot, to which he ties them as so many trophies of his victory; he "casts death and hell into the lake of fire and brimstone." And hence it comes, that his very name is the terror of hell; for "things in heaven, and things in earth, and things under the earth, do bow at the name of Jesus."

6. He is incomparable for power and wisdom; hence his name is "Christ the power of God, and Christ the wisdom of God." For power, "he has all power in heaven and earth," and therefore none is able to withstand him. Who has an arm like him? "His hand is full of power, and his right hand is great in might." And for wisdom, "all the treasures of wisdom and knowledge are hid in him." The cunning of the old serpent is but folly to him: "He taketh the wise in their own craftiness, and turns the counsel of the froward headlong." So much for the first thing, some thoughts concerning our renowned champion, the glorious Son of God, who appears in the quarrel of lost sinners of Adam's family.

II. The second thing was, to offer a few thoughts concerning the grand enemy of mankind, that the Son of God had in his eye when he appeared upon the stage, and that is the devil. Concerning this enemy, I shall only tell you,

1. That he was once an angel of light, and had his habitation at first in glory. The apostle Jude insinuates this, when he tells us, that they "left their first habitation?" He was one of the brightest stars in the higher orbs of heaven, Is. 14:12, called "Lucifer, the son of the morning."

2. Pride and ambition was the sin of the devil. So much is hinted to us by the apostle; "being lifted up with pride, he fell into condemnation." He valued himself upon his own created excellencies, and would needs vie it with God: he said in his heart, "I will exalt my throne above the stars of God: I will ascend above the heights of the clouds, I will be like the Most High," Is. 14:13, 14. Some think, that the thing that gave occasion unto his pride to vent itself, was the intimation of God's design of taking upon him a nature inferior to that of the angels, in the person of his eternal Son, and the order given that, "all the angels of God should worship him," even in that nature, when he should bring his first-begotten into the world. He disdained to worship God in a nature inferior to his own, for which he was tumbled from heaven to hell, with all the angels that joined him in his apostacy.

3. Being cast out of heaven, he was filled with the madness of revenge and enmity against God; and finding our first parents in paradise, crowned with the glory and dignity of the divine image, he, through his flattering hisses, draws them into a confederacy with himself against God, by tempting them to eat of the forbidden fruit, whereby they and their whole posterity had perished for ever with the devils, under the weight of the wrath and curse of God, unless the Son of God had interposed to destroy the works of the devil, and to set the captives of the mighty at liberty.

4. By virtue of the curse of the broken law, the devil comes to have a legal title to, and dominion over, every son of Adam by nature. The handwriting, which was issued out against us, upon the violation of the holy law, gave the devil a power from God, in a way of righteous judgment, to rule in and over every man and woman springing of the first Adam; hence called the god of this world. So that, Sirs, till you join yourselves to the Son of God by faith in him, you are just the devil's lackeys, to serve him according to his beck and inclination; you do his work, as was hinted before.

5. The enemy, into whose hands we are fallen, is of all others the most dangerous and terrible. And that you may know your danger while under his power, and the obligations we are under to the Son of God who came to destroy him, I will tell you in two or three words what sort of an enemy he is.

1st, He is a very powerful enemy: for though he has lost his original integrity, yet he has lost nothing of his natural strength; if he were not under the check of the power of God, he could in a very little time devour all mankind, and hurry them wholly to hell.

2dly, He is a subtle and cunning enemy; therefore called a serpent, which is the most subtle and cunning of all the beasts of the held. He suits his temptations unto every man's temper: he knows well what bait is most ready to catch the unwary sinner.

3dly, He is an experienced enemy. He has long dealt in his soul-ruining and murdering trade; he has now had about six thousand years' experience in this business.

4thly, A most vigilant enemy. He leaves no stone unturned, he loses no opportunity to carry on his hellish designs against the glory of God, and the salvation of souls.

5thly, He is a most fierce and raging enemy; hence we are told, that he is a roaring lion.

6thly, He is a numerous enemy. It is true, he is here spoken of in the singular number; but his name is Legion. Although there be but one Beelzebub, the prince of devils, yet he has a numerous train under him, continually carrying on the plots of his kingdom of darkness. And, Sirs, I make no doubt, if our eyes were opened, we would see swarms of evil spirits in this company, and in this very place, all at work to divert the minds of men from giving entertainment to the gospel-revelation. Thus I have given you some account of the enemy the Son of God had in his view when he appeared on the stage.

Now, you may be ready to ask, What are the works of the devil which the Son of God came to destroy? Answ. The grand and fundamental work of the devil is sin. This is, as it were, his first-born, and the beginning of his strength, as you see from the former clause of the verse; "He that committeth sin, is of the devil; for the devil sinneth from the beginning." And then it follows, For this purpose the Son of God was manifested, &c. So that the main work of the devil is sin: this is just the poison and venom of the old serpent. The flood that he casts out of his mouth, in order to destroy the church, represented under the notion of a woman, Rev. 12:15, what else is it but a flood of sin? This is the main engine whereby the devil carries on all his other hellish works and stratagems either against God or man. If it had not been for sin, the devil had never got any power over men in the world; so that sin is the very seat and strength of his kingdom in the world. I remember it is said, that "justice and judgment are the habitation of God's throne;" and I may add, that iniquity and sin is the habitation of the devil's throne and empire. And here I might tell you of a multitude of sins, which are evidently the works of the devil, if I were not afraid of entering upon a field large and wide like the heavens. Atheism is the work of the devil; he studies to persuade men that there is no God to call them to an account, no judgment to come, no hell or heaven. Ignorance is a great work of the devil; he "blinds the minds of them that believe not, lest the light of the glorious gospel of Christ should shine into their hearts." Hence his kingdom is called a kingdom of darkness. Unbelief is the work of the devil, which is nothing else but a "making God a liar," a discrediting of a God of truth, speaking either in a way of promise, precept, or threatening, in his word. It was by unbelief that he ruined our first parents, he brought them to doubt if God had said so and so. And when once a man begins to waver and question whether this or that be a point of the truth of God, he is gone, the enemy has him fair before the wind. Enmity is another work of the devil: "The carnal mind is enmity against God." This is just the poison of the old serpent, that has run through all the powers of the soul. Pride is a work of the devil, yea, it is the very picture of the devil. Pride was his first sin; and by telling them that they should be as gods, by eating the forbidden tree, "knowing good and evil," he ruined them and their posterity. This sin of pride has so much of the devil in it, that God cannot look near a proud man; he "beholds the proud afar off." Hypocrisy and dissimulation either with God or man, that is another work of the devil. He himself dissembled the matter with our first parents, he transformed himself into an angel of light: and so doth every hypocrite, he appears to be what he really is not. Idolatry, superstition, charms, witchcraft, error, swearing, lying, Sabbath-breaking, murder, adultery, theft, covetousness, perjury, and all sin that I can possibly name, they are all the works of the devil, and they that commit them are of the devil.

But now, to illustrate this head yet a little further, I will tell you of some works of the devil brought about by sin, which are just the devil's sport and recreation. 1. The dishonour of God. 2. The disturbing of the creation. 3. The ruin of man. 4. The erection of his own kingdom of sin and darkness.

1. I say, the devil by sin designs the dishonour of God, every sin being a violation of his law, a contempt of his authority, a denial of his sovereignty, an affront to his justice and holiness, and a casting dirt upon all his perfections. Now, what a sport and pleasure is it unto that proud and rebellious spirit, when he can get men and women to join him after this manner in affronting God, and trampling upon his laws? hence sinners are said to be in a covenant or confederacy with hell, to dishonour God.

2. By sin he disturbs the creation, and disorders all the works of God in this lower world. You know, Gen. 1 when God had made the heavens and the earth, and all the rest of the creatures, he pronounced them all good; every thing was in its proper joint and lith, subservient unto the great ends of their creation; not a jar or groan to be heard among all the creatures of God. But now, Satan, by sin, disturbs and disorders the creation of God. Having tempted man to break his allegiance to God, he brings the curse of God upon the very ground, and all the inferior creatures that stood in a subordination to man. Hence follows war between man and the inferior creatures; and the creatures that are subject to man, it is unwillingly that they serve him; they groan under it as a servitude, that they should be any way useful unto man, a rebel against their great Lord and Creator; hence is that of the apostle, Rom. 8:20–22. It is just the pleasure and diversion of the devil, to see that order, and beauty and harmony, that God placed in the creation at first, disturbed.

3. By sin he brings about the ruin of poor souls, which is as great a pleasure and diversion to the wicked spirit, as it is for a lion to tear and devour his prey when he is hungry. To illustrate this to you, I will tell you of some things the devil does to you when he gets you to sin, which are just the work and sport of the devil.

1st, He takes away our sight. The god of this world blinds all his votaries by sin; so that, though the man is as it were just upon the mouth of hell, yet does not know it. Like the Philistines, he puts out our eyes, and then makes a sport of us.

2dly, By sin he takes away our beauty. Man, before sin entered, shined with the beauties of holiness; but now by sin we are become hell-hued, black like the Ethiopian, by lying among the devil's pots; and this is the work and sport of hell.

3dly, He takes away our clothing, he leaves us stark naked. Man, before sin entered, was clothed with a robe of perfect law-righteousness; but when through sin we fell into the hand of the devil, he stript us of that ornament; hence Laodicea is said to be "wretched, miserable, blind, poor, and naked," without a rag to cover her.

4thly, He takes away our strength and ability for any good work; so that we are not sufficient to conceive a good thought, though it could purchase heaven. "When we were without strength, in due time Christ died for the ungodly."

5thly, He takes away our peace with God, and confidence towards him; as you see in our first parents immediately after the fall, they fled from the presence of God as an enemy; the Almighty became a terror to them, that they durst not look him in the face.

6thly, He takes away peace with conscience, God's deputy in the bosom. The devil has a continual hell in his breast, through his guilty conscience; only it is some pleasure and ease to him, to see men and women through sin feeling his own smart, and crying with Cain, "My sin is greater than can be forgiven."

7thly, He takes away our life; for every sin is a thrust given to the life of the soul. And the devil, who murdered himself, and who is a murderer from the beginning, he just takes pleasure to set men and women a-work to murder both soul and body at once, every sin being a draught of the poison of the old serpent put in the man's hand.

8thly, He takes away our title to God and glory, and makes us children of wrath, and heirs of hell and the curse with himself. These are some things that the devil works by sin, which are just his pastime and recreation. To all which I add,

4. In the fourth place, that another work of the devil by sin is, to establish his own kingdom and empire, in opposition unto God's government. And indeed, by the first sin, he drew all mankind under his dominion. He takes God's viceroy in this lower world (man, I mean), whom God had "made a little lower than the angels, and crowned with glory and dignity;" he not only makes him his drudge and vassal, but he arms him against God his righteous Lord, and makes him say to the Almighty, "Depart from us, for we desire not the knowledge of thy ways." And thus you see what are the works of the devil. All these works Christ came to destroy. But now I go on to,

III. The third thing, which was the manifestation of the Son of God, in order to his destroying these works of the devil. There is something in this phraseology of the text that is exceeding significant and emphatic; he was manifested to destroy the works of the devil; importing, that the devil and his works do as it were disappear at the very sight or appearance of the Son of God, as darkness disappears and evanishes at the manifestation of the light of the sun. The devil and his works can no more stand at the approach of Christ, than darkness can stand before the sun when shining in the heavens in his strength. Now, to clear this, I will tell you of several gradual manifestations of the Son of God, every one of which is a stroke given unto the devil and his works.

1. He was manifested initially in the first promise, Gen. 3:15, "The seed of the woman shall bruise the head of the serpent;" which, as I said before, is the very same in substance with this of his being manifested to destroy the works of the devil. This first promise contained a manifestation of Christ; and therein were three things manifested concerning the Son of God. As, (1.) That he should be clothed with man's nature, and be born of a woman. (2.) That he should have his human nature bruised by the serpent and his seed: "Thou shalt bruise his heel." (3.) That the head of the serpent, or the power of Satan and his usurped kingdom, should get a mortal wound by the sufferings of the human nature of Christ. Here was the first manifestation of the Son of God. To the same purpose was that manifestation of him made to Abraham, "In thy seed shall all the nations of the earth be blessed:" and upon this manifestation did the patriarchs feed for the space of about two thousand years; and all the following manifestations of Christ, they were but further and gradual openings of the mysteries of the grace and love of God contained in these two promises.

2. He was manifested typically to the children of Israel in the Mosaic economy. The tabernacle, the temple, the passover, the manna, the rock that followed them, the sacrifices and ceremonies of that dispensation, what else were they but the "shadows of good things to come?" The apostle calls them the "rudiments of the world," whereby they were let in to the knowledge of Christ, in his person, natures, and offices. And,

3. To this there was added a prophetical manifestation of the Son of God. The prophets, what were they but so many heralds or harbingers sent before this great King to tell that he was a-coming? Jacob on his death-bed prophesied of him under the name of Shiloh, to whom the gathering of the people should be: Moses prophesied of him as the great prophet that God should raise up like to himself, &c.; David prophesied of him under the name of the Son of man, whom God would make strong for himself, and the King whom he would set on his holy hill of Zion; Isaiah speaks of him as the branch that should spring out of the root of Jesse, that should stand for an ensign to the Gentiles, and a root springing out of a dry ground: Jeremiah, as the Lord our Righteousness: Ezekiel, as the plant of renown: Daniel calls him the Messiah: Malachi as the messenger of the covenant, that should come unto his temple. Thus, I say, all the prophets prophesied of him: "To him bore all the prophets witness."

4. He was manifested personally in the fulness of time, by the assumption of the nature of man: Gal. 4:4, "In the fulness of time God sent forth his Son made of a woman, made under the law." All the former manifestations of Christ were but like the gradual peepings of the light of the day; but now the Sun of righteousness actually arises on the world, with healing under his wings. By his doctrine, his miracles, his obedience to the law, and death on the cross, and his resurrection and ascension again into heaven, he lays the foundation of a new gospel church within the territories of the god of this world. Of this more afterwards. But by this manifestation of the Son of God, a dead stroke was given unto the kingdom of darkness, and the foundation of a happy eternity laid, by "finishing transgression, making an end of sin, making reconciliation for iniquity, and bringing in an everlasting righteousness" for the justification of sinners before God, and giving them a new title to eternal life, forfeited in the first Adam.

5. There is a declarative manifestation of the Son of God in the dispensation of the gospel. The apostles, and other ministers of Christ, they are sent out as so many heralds to proclaim and intimate to a lost world, that the great Redeemer and Saviour is actually come; and that, having done his work, "whoever believes in him shall not perish, but have everlasting life." We preach Christ crucified, and tell you, that "he that believes in him shall be saved: and he that believeth not shall be condemned."

6. He is manifested sacramentally. He not only presents himself to our understandings by the ear in the dispensation of the word, but also to our eyes in the sealing ordinances of baptism and the Lord's supper; and more especially in the last, where, by the elements of bread and wine, his body and blood are set before us, that we may discern him, and feed upon him as an incarnate God, dying, or pouring out his soul unto the death for our redemption.

7. Christ is manifested in a spiritual and efficacious way and manner in the day of conversion. "God who commanded the light to shine out of darkness, shines into the heart, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." "It pleased God (says Paul) to reveal (or to manifest) his Son in me." This is called by the prophet, Is. 25:7, a "renting of the vail, and a destroying of the face of the covering;" because, in the conversion of a sinner, the first saving work of the Spirit is to destroy ignorance and unbelief, and to testify of the glory, fulness, suitableness, and excellency of the Lord Jesus to the soul, whereby it is determined to cast off the devil's livery, and to put on Christ for righteousness, and to say to him as a king, "O Lord, other Lords besides thee have had dominion over me, but by thee only will I make mention of thy name." I might tell you also of the renewed manifestations of Christ to the soul, posterior unto these at first conversion: for Christ having begun to give the light of the knowledge of his glory unto the soul, "his goings forth are prepared as the morning;" he is ay refreshing the soul with the other blink of his reconciled countenance, whereby he weakens the interest of Satan in the soul, and changes it gradually "into the same image, from glory to glory, as by the Spirit of the Lord."

8. There is the public and solemn manifestation of the Son of God at the last day, spoken of, Rev. 1:7, "Behold he cometh with clouds, and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him."

Thus you see how it is that the Son of God is manifested; and in every one of these manifestations (or if there be any other that I have not named) he had in view the destruction of Satan and his works. By his manifestation in the first promise, we have reason to think that both Adam and Eve, but especially the last, were converted; and so the foundation of the patriarchal church laid in the midst of Satan's kingdom. By his manifestation to Abraham, under the name of the promised seed, through whom he engaged to be a God to him, and to his seed, the foundation of the Jewish church was laid; and upon the foundation of this promise, the Mosaic economy was founded, and all the prophecies of the prophets, whereby the church was continued till the days of Christ. By the actual manifestation of the Son of God in the nature of man, and his obedience, death, and resurrection, the foundation of the New Testament church was laid; and such a stroke given by his after manifestation in preaching of the gospel, accompanied with the power of the Spirit, that the works of the devil fell down apace through the world, the heathen oracles silenced, the idolatrous and gross abomination which Satan had erected in the world overthrown, and multitudes every where converted unto the faith of Christ, submitting as volunteers unto his sceptre of righteousness, like drops of dew from the womb of the morning. But now I proceed to,

IV. The fourth thing proposed in the method, which was, to speak of the Son of God his destroying the works of the devil. And here I would, 1. Prove that it is the great business of the Son of God to destroy the works of the devil. 2. Show how it is that he destroys them. 3. When is it especially that he destroys them. 4. Why.

The first thing is, to prove that it was the great business of the Son of God to destroy the works of the devil. This is evident from the whole current and tenor of the scriptures, from the beginning to the end of them, Gen. 3:15, he was to bruise the serpent's head. No sooner did he enter upon his mediatory work, Matth. 4 but he enters the lists with this enemy, and foils him with the sword of the Spirit. By this death he is said to have spoiled principalities and powers. He threw him out of the souls and bodies of men when upon earth; and, by the preaching of the everlasting gospel, his kingdom falls like the lightning from heaven. And, Rev. 12 we read of a war between Michael and his angels, and the devil and his angels. But now this will be further cleared by the induction of a few particulars.

1. Was it the plot of hell, to have God dishonoured and affronted in all his attributes and perfections by the sin of man? Well, Christ counteracts the devil in this; for he brings a greater revenue of glory to the crown of heaven by the work of redemption, than could ever have accrued to it by all the service that men or angels could have done to God through all eternity; hence it was that the angels, immediately upon Christ's appearing in the world, cry, "Glory to God in the highest." O the bright displays of the divine attributes in him, who is "the brightness of the Father's glory!"

2. It was the work of the devil, to disgrace the holy law of God, by breaking it himself, and teaching man to break in upon it: but the work of Christ is, to "magnify the law and to make it honourable." "Think not (says Christ) that I am come to destroy the law: I am not come to destroy but to fulfil it." He himself fulfilled it as a covenant, and establishes it as a rule to all his followers, and puts his Spirit within them, causing them to walk in his statutes, and to do them.

3. Was it the work of the devil to disturb God's government in the world, and to cast all into disorder and confusion? Well, God the Father lays the government upon Christ's shoulders, he puts the reins of administration in his hands, on purpose that he may restore everything into the order wherein he had set them at first: and at the end of the day, when he has done his work, it will be a "time of restitution of all things;" and the very creatures long for that happy day, Rom. 8:19, &c.

4. Was it the devil's work, to establish his own kingdom of darkness in this lower world, by establishing error, ignorance, unbelief, Atheism, pride, carnality, profanity, and all manner of sin and wickedness? Well, it is the work of Christ to pull down these pillars and strongholds of Satan's kingdom: Dan. 9 he shall "finish transgression, and make an end of sin." And in the 5th verse of this chapter, where my text lies, "And ye know that he was manifested to take away our sins; and in him is no sin. His name is Jesus, because he saves his people from their sins."

5. Was it the devil's work, to break all fellowship and friendship betwixt God and man? Well, it is the work of Christ, to bring them into fellowship and friendship one with another; therefore he is called a Mediator, or a Peacemaker. His work is "to make reconciliation for iniquity: When we were enemies, we were reconciled to God by his death: God was in Christ reconciling the world unto himself." Yea, Christ himself becomes "a new and living way," by which God comes down unto us, and we come up unto God, and have "our fellowship with the Father, and with his Son Jesus Christ."

6. Was it the work of the devil, to bring man under the curse and condemnation of the law, that so he might be in the same condition with himself? Well, it is the work of Christ, to "redeem us from the curse of the law, being made a curse for us." And they who believe in Christ, being wrapt up in his righteousness, there is no condemnation to them, nothing can be laid to their charge.

7. Was it the work of the devil, to deface the image of God which he stamped upon man? It is the work of Christ, to restore it; and for this end he manifests himself in the glass of the gospel, that we, by beholding of his glory, may be "changed into the same image, from glory to glory."

But, not to insist upon particulars, Christ just "restored what he took not away," but what the devil and sin took away. Satan spoils us of our light and sight; Christ comes to "open the blind eyes, to give light to them that sit in darkness, and in the region of the shadow of death." Satan spoils us of our beauty, and rubbed the hue of hell upon us; Christ takes them that have "lain among the devil's pots," and makes them "like the wings of a dove covered with silver, and her feathers with yellow gold." Satan strips us naked; Christ clothes the poor sinner with "white raiment," with the "garment of salvation," and the "robe of righteousness." Satan spoils us of our strength; but Christ makes his strength sufficient for our weakness, makes the feeble as David, so as to resist the devil himself, and to put him to flight. Satan spoils us of our peace with God, and peace with conscience; But Christ restores both: "Being justified by faith, we have peace with God through our Lord Jesus Christ. Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you: and a peace that passeth all understanding." Satan takes away, through sin, our title to God and glory; but Christ restores this again with advantage, and settles our claim to God as our God, and to the inheritance of glory, upon a better foundation than the claim that the first Adam stood upon. In a word, the devil, and his first-born (sin), took away our spiritual life, and leaves us "dead in trespasses and sins;" but Christ restores life to the dead: "I am the resurrection and the life; and He that believeth in me, out of his belly shall flow rivers of living waters." And then he himself becomes the continual fountain of their life, and their "life is hid with Christ in God." Thus then you see, that it is a clear truth, that Christ the Son of God destroys the works of the devil.

The second thing here is, to inquire, how is it that Christ destroys the works of the devil? I answer, Christ destroys the works of the devil four ways. 1. By the virtue of his blood. 2. By the light of his word. 3. By the power and efficacy of his Spirit. 4. By the prudence of his government and administration.

1. I say, Christ destroys the works of the devil by the virtue of his blood. Now, when I speak of the blood or death of Christ, I understand the whole of his satisfaction, including his perfect active obedience unto the mandatory part of the law, as well as his suffering the mandatory part of it in his death. Now, I say, by the death of Christ, in this extensive view, Satan and his works are destroyed. This, of all others, unto our sense and reason would appear to be the most improbable; and yet it was the best, and the only way how it could be accomplished. The power of Satan, and his whole destroying works, are founded in sin; the obligation of the sinner unto death, by virtue of the curse of the law, was that which gave him all his power to destroy and ruin lost sinners; and therefore, if that obligation be destroyed, Satan's power and all his works of darkness must of course dissolve; the foundation being destroyed, all that is lying upon it must fall to the ground. Now, this was done in the death of Christ; justice was satisfied, reconciliation made for iniquity, the sinner redeemed from the curse, he being made a curse for us; and whenever the sinner by faith closes with Christ as crucified, or comes to the blood of sprinkling, the sentence passes, Rom. 8:1, "There is therefore now no condemnation to them which are in Christ Jesus."

2. Christ destroys the works of the devil by the light of his word. This is that weapon which is "not carnal, but mighty through God to the pulling down of strongholds, to the casting down of imaginations, and every high thing that exalteth itself against the knowledge of Christ." When Christ sent out his disciples to preach the gospel through the cities of Israel, Satan's kingdom fell down before it like lightning; and when Christ sent out his apostles through the world, in order to overturn the kingdom of Satan, the weapon he put in their hand was just the word of the gospel; "Go teach all nations; Go preach the gospel unto every creature;" Go manifest the Son of God, and what he has done and suffered for the redemption of sinners. And accordingly they went and preached the gospel of the kingdom; and such was the power that accompanied it, that the idolatries of the nations fell down apace before it. It is very observable, that, upon the very external manifestation of the gospel, the gross works of the devil fell down. In the time of Paganism and Popery, the devil used to appear and converse with men and women in a familiar way, and they worshipped and served him as though he had been a god; but, upon the entry of the gospel, he quitted that gross way of doing, and betook himself to a more secret and subtle way of ruining souls, by fostering them in security, pride, enmity, unbelief, and such spiritual wickednesses. And wherever the gospel comes with power, he is driven out of these high places also.

3. Christ destroys the works of the devil by the efficacy of his Spirit, whereby the virtue of his blood, and evidence of the word, is carried in upon the soul; for it is the Spirit that applies to us the redemption purchased by the blood of Christ, and manifested and exhibited in his word. There could be no efficacy in the word, in itself considered, for destroying the works of the devil, without the concurring power of the Holy Ghost, who, upon this very account, is called a "Spirit of power: Not by might, nor by power of man, but by my Spirit, saith the Lord of hosts." And O, when the Spirit of the Lord comes along with the revelation and dispensation of the word, then the devil's prisoners are loosed, the captives of the mighty are delivered, and the soul that was bound for many years with the devil's chains is raised up, and made "partaker of the glorious liberty of the sons of God."

4. Christ destroys the works of the devil by the prudence and wisdom of his government and adminstration, of which you have an account, Is. 11:2–4, &c. Christ is given as a head of government unto his church, and the sceptre of power is put in his hand, a rod of strength, and a rod of iron, whereby he dashes his most powerful enemies in pieces as a potter's vessel: he is "made head over all things unto the church, which is his body." And that he may be in a better capacity to manage the reins of government for the benefit of his mystical body, and the great ends of their salvation, "all the treasures of wisdom and knowledge are hid in him; so that his administration is unerring and infallible. Satan the old serpent, and his agents, they are continually plotting the ruin and overthrow of the interest of Christ in the world; sometimes by fraud, and sometimes by force and violence, they endeavour to make the work to cease, and never more than at the present time; but Christ, by the prudence, wisdom, and energy of his government, he contradicts all the deep-laid plots of the gates of hell, so as they never have, nor ever shall be able to prevail to the overthrow of his work and interest; "He takes the wise in their own craftiness, and turns the counsel of the froward headlong." Thus you see how it is that Christ destroys the works of the devil.

The third thing was, to condescend upon some particular times and seasons wherein Christ destroys the works of the devil.

1. The day of Christ's death gave a notable blow, as I told you just now, unto the devil's kingdom; for then he "spoiled principalities and powers, and made an open show of them" before God and the holy angels. Men and devils, to the world's view, were triumphing over Christ; but Christ at the same time was triumphing over them before the invisible world of spirits. The "handwriting that was against us," and from which the devil derived all his authority and power in this world, was torn and cancelled.

2. The day of Christ's resurrection gave a signal blow to the works of the devil; for he "rose for our justification." The devil, the Jews and Romans, they thought they had obtained the victory over Christ, when they got him in the grave, and his stone sealed: but "he was taken from prison and from judgment;" by an order from Heaven, the stone was rolled away from the door of the sepulchre, and he comes forth carrying the spoils of death and hell in his hand, and carrying also the discharge of the debt of a whole elect world in his hand, &c.

3. The day of Christ's ascension into heaven was a notable destruction unto Satan and his works; for "when he ascended up on high, he led captivity captive;" he opened a passage between this world and heaven, through the territories of the prince of the power of the air, by which all his friends might follow him to glory. And O how did it torment the devil, when Christ went through the air in triumph with his "twenty thousand chariots of angels," every one crying, "God is gone up with a shout, the Lord with the sound of a trumpet: sing praises to God, sing praises; sing praises unto our King, sing praises?"

4. In the day of Pentecost Christ gave another stroke to the devil and his works. When Christ newly sat down on his throne of glory, poured out his Spirit upon his apostles in an extraordinary manner, enabling them to work miracles, and to preach the gospel in all languages, that it might spread through all the known world; how did Satan's kingdom begin to fall, when at one sermon three thousand souls were plucked out of his kingdom, and added to the Church of Christ! And, from that time forward, how did the light of the gospel fly like lightning from one end of the world (as it were) to the other, insomuch, as the apostle observes, Rom. 10:18, "their sound (in a little time) went unto the ends of the earth?" And to this I may add, that when at any time the renowned Captain of salvation "girds his sword upon his thigh, and rides prosperously" in his chariot of truth, "making the people to fall under him," convincing and converting sinners unto his knowledge and obedience, that is a time when Christ destroys the works of the devil, and pulls down his strongholds.

5. The day of a sinner's believing in Christ is a time when Satan's works are destroyed. It is the great design of hell, to slander God and his word among the children of men, as though he were not worthy of credit: thus he slandered him to our first parents; Hath God said so and so? Now, when a sinner is brought to "set to his seal that God is true," and is made to give such credit unto the record of God that he ventures his eternal salvation upon the veracity of a God of truth; this, I say, is just a stab (as it were) given the devil's heart, who "abode not in the truth" of God himself, and cannot endure to see any poor sinner abiding in it. The same I may say with respect unto every renewed act of faith on Christ, upon the footing of the promise of a God of truth; hence we are told, that it is by faith as a shield that we "quench the fiery darts of Satan."

6. Times of espousals, nearness betwixt God and a soul, are times of destroying the works of the devil. It was the great plot of hell, as you heard, to separate between God and man; and how doth it gall that enemy to the heart, when he sees himself defeated, and the poor soul, that was through his means put far off from God, brought so nigh unto him, that he is just taken up, and taken in to the "chariot of the wood of Lebanon," and made to "sit down under his shadow with great delight," having the banner of love displayed over it? Sirs, every new manifestation of the Son of God unto the soul gives a wound unto Satan's interest in the soul; it weakens unbelief, pride, carnality, hypocrisy, enmity, and the other branches of the body of sin and death.

7. When at any time an honourable testimony is given to the Lord, to the doctrine, discipline, worship, and government of his church, in a day of uncommon defection and backsliding. It is the great work of the devil to sow the tares of error, and corruption, and tyranny, and discord, and division, in a church; and when these evils are "coming in like a flood," the Lord spirits any of his saints or servants to lift up the banner, and to testify against these works of the devil, and to dismantle them of their fair colours under which they are carried on; this, I say, torments the devil, and those that live under his government, as you read, Rev. 11. And Christ's kingdom and interest in all ages of the world, particularly in this church, has been maintained by a faithful witnessing for the Lord and his way, in opposition to errors and corruptions, &c.

8. When a believer dies, and goes away to glory, under a guard of angels, along that lane or road that Christ opened when he ascended, to take possession of these vacant thrones that the devil deserted, when he "left his first habitation;" what a vexation is it unto that proud spirit, to see the poor believer, whom he tossed and tempted many a day in this lower world, going up in a triumphant manner to sit down on the throne he himself once sat upon? &c.

The fourth thing here was, to give the reasons why Christ the Son of God is manifested to destroy the works of the devil, Unto this I answer in these particulars.

1. Christ encounters this enemy, and destroys his works, because it was his Father's will and pleasure; and he did always these things that pleased his Father, rejoicing always before him. "I delight to do thy will, O my God: yea, thy law is within my heart. I lay down my life of myself; this commandment have I received of my Father." The devil by his works had affronted and dishonoured the God and Father of our Lord Jesus Christ, and Christ rejoiced to resent his Father's quarrel upon this enemy.

2. Christ destroys the works of the devil, because it was for his own honour to engage in this expedition. There is a new revenue of glory accrues to the crown of Christ, as Mediator, by this undertaking. All the ransomed in glory, through eternity, will be celebrating the glory of his achievements, whereby "through death he destroyed him that had the power of death, that is, the devil." Hence the ransomed, Rev. 5:9, cry, "Worthy art thou to take the book, and to loose the seven seals thereof; for thou wast slain, and hath redeemed us to God by thy blood."

3. Christ destroys the works of the devil, out of the ancient and wonderful love that he did bear to man upon earth, particularly to that remnant of Adam's family which were given him by the Father from all eternity. It was the love of the Father that sent him, and it was the love of the Son that made him come to deliver us out of the paw of the roaring lion, when we were ready to be devoured of him. "He loved me (says Paul), and gave himself for me." And O the love of Christ in this matter, it passes all understanding.

4. Out of regard to his own law, which the devil by his works had dishonoured. The devil made it his business to abrogate and abolish the law of God from among the children of men, that it might not be the rule of their actions; and such is the devil's spite and malice against Heaven, that, if it were possible, he would not leave the least print of it in the world: but now, Christ had such a regard for the honour of the law, that he would magnify it, and make it honourable, both as a covenant and as a rule; "I came not to destroy the law but to fulfil it."

5. Christ destroys the works of the devil, that he may "still this enemy and avenger." When the devil had so far prevailed, as to deface the image of God upon man, to bring him under the curse, and to draw him into a confederacy against God with himself, he thought that he had carried the day, and that now man, and all this lower world, was his own; and he was no doubt saying, like proud Pharaoh, "Now will I divide the spoil;" I will tear, and devour, and rage as I have a mind. But how is this enemy stilled, silenced, and confounded, when he sees all his game spoiled, and his kingdom ruined, his head bruised, by the Child born, and the Son given to us, whose name is "Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace?"

6. He destroys the work of the devil, for the illustration and manifestation of all the divine perfections. The wisdom of God is manifested in outwitting all the policy of hell, and "taking the wise in their own craftiness, and turning his counsel headlong:" the power of God, in "spoiling principalities and powers," and in bringing life out of death, and light out of darkness, salvation out of misery, and "glory to God in the highest" out of that which had the greatest tendency to dishonour him: the holiness of God, in expressing the greatest hatred and indignation against sin, as the abominable thing which his soul hates: his justice, in the execution of the penalty of the law upon the Surety, and justifying the ungodly upon the footing of a better righteousness than ever Adam had before he fell: the goodness, love, and mercy of God, in finding a ransom, that we might not go down to the pit: his truth and faithfulness, in taking care that the threatening of the law should be fulfilled in the sufferings of Christ, and in fulfilling that ancient promise of the seed of the woman his bruising the serpent's head, after the delay of four thousand years; the accomplishment of which is a glorious security for his accomplishing every other promise of the word. Thus you see why the Son of God destroys the works of the devil.

V. The last thing in the method was the use of the doctrine, which I shall despatch in the following inferences:

1. See hence a glorious ray of the Godhead or supreme independent Deity of the glorious Redeemer. Why, he is here expressly called the Son of God, the Second Person of the glorious Trinity, one God with the Father: and the work here ascribed to him declares him to be none other than the mighty, yea, the almighty God; for who else could destroy the works of the devil? He is "God manifested in the flesh, the great God, God blessed for ever, and God over all:" his name is JEHOVAH, "most high over all the earth."

2. See hence how the kindness and love of God hath appeared toward man upon earth. Why, here is the greatest evidence of it that was possible for God to give; he sends his own Son upon an expedition into this lower world, arms him with his power and authority, as the Captain of salvation and Redeemer, to avenge his own and our quarrel (which, in his infinite wisdom, he knits together) upon that Abaddon and Apollyon the devil, the deceiver and destroyer of mankind: when he gave him his commission, he promised to support him, that his arm should be with him, &c., in order to bruise the head of that enemy, &c.

3. See hence the evil of sin, and the folly of those that are in love with it, and give themselves up to its power and service. Why, it is just the work of the devil, his main work, and the strength of his kingdom. What a pitiful thing is it to be the devil's drudge, to do the devil's work, to lick up his vomit, and the poison of the old serpent? &c.

4. See hence a good reason why the believer is at war with sin in himself, and wherever he finds it. Why, he takes it up as the work of the devil that Christ came to destroy; and therefore he denounces war against it, wherever he finds it. He has lifted himself a volunteer under Christ in a day of power, to help down with the works of the devil all that he can; and therefore he resists the devil and his temptations unto sin, and "resists even unto blood, striving against sin."

5. See hence what is the ground of that strong opposition that is made at this day against the settlements of honest ministers through Scotland. Why, the devil, and those that take part with him, are afraid that, if a faithful ministry were settled in congregations, Christ the Son of God would be manifested in the dispensation of the gospel, and his works in the hearts of sinners would be destroyed. What a melancholy thing is it to see the interest and influence that the devil has at this day, even in the judicatories of the church, to employ that power, which they have derived from Christ, against his, and for the devil's interest! The devil knows well enough, that that man that is thrust in upon a people without and against their will, is never like to do his kingdom harm; and therefore he pushes on men under his influence, to carry on the settlements of congregations with a high hand, with lax, little-worth young men, that have little or no knowledge of the devices of the devil, or of the work of grace upon their souls. If the devil sees a man that God has qualified with gifts and grace for preaching the gospel, for edifying souls, or pulling down the devil's kingdom, he will set all his forces against that man, and reproach him as a turbulent dangerous man, that would turn the world upside down.

6. See hence whence it is that the testimony of the witnesses, Rev. 11 is said to "torment them that dwell upon the earth." By "men that dwell upon the earth," is just meant men of earthly sensual spirits, the "men of the world, whose portion is in this life;" they are sunk in this earth, and have no just notion of the things of heaven, or the things of the kingdom of Christ; men under the power of the god of this world. Why, a testimony for Christ, and his injured cause, cannot miss to torment them, because it disturbs the strong man in the peaceable possession of the house, it discovers the ways and works of the devil that men are promoting; and this cannot miss to gall, and vex, and torment them: and therefore all care must be taken by those who are on the devil's side, to bury the witnesses of their testimony also.

7. See hence why hell and earth took the alarm when Christ appeared in the world; or we may see an answer to that question, Psal. 2 Why do the heathen rage? &c. Why, it is against the Lord's Messiah, who came to destroy the works of the devil. You know, if a foreign enemy enter a kingdom, the king and all his subjects will take arms to oppose him: Christ was a foreigner, he came to invade the devil's kingdom, and set up his own

8. See hence why the devils cried out when Christ was upon earth, "Art thou come to torment us before our time?" and why the devils believe and tremble. Why, they know that Christ is to destroy all their works, and this torments them. The name of the Son of God is the terror of hell, because he "finishes transgression, and makes an end of sin," whereby his kingdom fails in the world.

9. See the mystery of the conversion of the thief upon the cross. Why, Christ would show his power and ability to destroy the works of the devil in a poor soul, and to pull a captive out of his hand, even when he seemed to be at the lowest, or when he was really in the lowest step of his humiliation.

10. See hence, that we in this land and generation cannot miss a sharp stroke from the Lord. Why, the works of the devil are prevailing in our day; error, ignorance, unbelief, pride, fulness of bread, idleness, Atheism, security, cursing, swearing, Sabbath-breaking, contempt of the gospel, barrenness under the means of grace; yea, we are come that length, that even in the established church, and in the courts of Christ that are constituted in his name, iniquity is established by law, whereby the avowed enemies of the interest of Christ have their hand and power set up, and the poor members of Christ oppressed and cast out, as though they were the dross and off-scourings of the earth. Sirs, there seems to be a formed design and conspiracy among the prophets in our day, to crush and suppress all that have the least show of serious religion and godliness. Now, I say, when the works of the devil so much prevail, and men are (as it were) avowing the devil's works, and defending them, have we not reason to think that the Lord will visit for these things, and that he will some way or other be "avenged on such a nation as this?" When sinners will maintain and support the works of the devil among them, in opposition to the manifestation of the Son of God in the gospel; when they turn a deaf ear, and pull away the shoulder, and refuse obedience unto his laws; then commonly he manifested himself in a way of some awful providence, he puts on his terrible majesty, and clothes himself with vengeance, to destroy these rebels, Matth. 22; Matth. 23 at the close, their house was left unto them desolate, and they and their temple, city, and nation, utterly destroyed, because they would not receive the Son of God, manifested first in the flesh, and then in the ministry of his apostles.

11. See one great reason why believers breathe so much after manifestations of the Lord: "O that I knew where I might find him! O to see thy power and glory, as I have seen thee in the sanctuary! O when wilt thou come unto me?" Why, here is one great reason for it, because, by the manifestation of Christ, the works of the devil in their souls are destroyed. Sin, ignorance, unbelief, pride, enmity, and the other parts of a body of sin, they get a wound by Christ's appearing and manifesting himself: all these locusts of hell are either killed, or obliged, like wild beasts, to creep into their holes, and disappear, when the Son of righteousness begins to shine. And to this I may join another inference, namely, It lets us see why believers do weary so much in the Lord's absence, and cry for his presence. Why, while he is absent, the "enemy comes in like a flood," the works of the devil get up their head, and this is the burden of the poor soul.

12. From this doctrine we may see how much it is our common to keep up the memorials of a Redeemer's death, and why the truly godly love to flock to a sacrament. Why, by the death of Christ especially, a dead stroke was given unto the kingdom of Satan and his works, and therefore they love to shew forth his death till he come again; and because in this ordinance the Lord frequently manifests himself unto the souls of his people, so as he doth not manifest himself unto the world. By viewing him, and his death and blood in that ordinance, they get fresh courage to fight their way through the wilderness, knowing that "through death Christ has destroyed him that had the power of death."

Use second may be of Trial, whether the Son of God was ever savingly manifested to thy soul. Sirs, here is a touch-stone to try your manifestations, whether they be genuine: why, whenever Christ is manifested in a saving way, the tendency of it is to destroy the devil's works; for, for this purpose the Son of God was manifested, that he might destroy the works of the devil. Hence is that intestine war that the believer finds in his breast after he comes once to know the Lord. "What wilt thou see in the Shulamite? as it were the company of two armies. The flesh lusteth against the Spirit, and the Spirit against the flesh." O many a heavy groan goes up to heaven from the heart of the believer, when he finds the works of the devil prevailing in his soul. "O wretched man that I am, who will deliver me from the body of sin and death!"

1. If ever the Son of God was manifested in thy soul, if ever the "light of the knowledge of the glory of God, in the face of Jesus Christ, shined into thy heart," thou wilt be ay clear for pulling down the works of the devil, and for building up the works of the Son of God. Here I might tell you of several works of the devil that you will study to pull down, and some works of Christ that ye will study to build up.

1st, You will pull down self-righteousness, and put on the righteousness of Christ. Self-righteousness is one of the main works of the devil. Indeed it is hard to convince a man that is obeying the law as well as he can for his life and acceptance before God, that he is working the devil's work: no, you will sooner fasten a conviction upon publicans and harlots than upon him, because he thinks he has the law of God on his side; and then, when he is obeying the law, he thinks he is doing God a service, and working the works of God. But, Sirs, allow me to tell you, that, if you be obeying the law for life, righteousness, justification, or acceptance before God, you are working the devil's work; for you are making a Christ of your obedience, ye are jostling Christ out of his room, who was "made sin for us, that we might be made the righteousness of God in him." And as long as a man is doing so, he is affronting the Son of God in his priestly office, rejecting the righteousness and satisfaction of Christ, and putting his own filthy rags in the room thereof, as the Jews did, Rom. 10:3, "They went about to establish their own righteousness, and would not submit unto the righteousness of Christ." That man or woman, in whom Christ has been savingly manifested, casts away his or her own righteousness as filthy rags, and cries, "Surely in the Lord have I righteousness; in him will I be justified, and in him alone will I glory:" or with Paul, Phil. 3:8, 9, "Yea, doubtless, I count all things but loss and dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."

2dly, You will be much employed in pulling down the image of the first Adam, and in setting up the image of the second Adam in your souls. By nature we bear the image of the first Adam, which lies in the darkness of the mind, rebellion of the will, and carnality of the affections. Now, if ever the Son of God was savingly manifested in thy soul, it will be thy great care and exercise to have this destroyed. And, indeed, here is the main exercise of the Christian: he groans under remaining darkness of mind, and is ay striving to have more of the knowledge of God, and of his mind and will; he breathes after the "excellency of the knowledge of Christ," and is ay "following on to know the Lord," &c., he groans under the rebellion that is in his will, and remaining enmity, and strives to have his will in every thing brought up to the will of God, both of precept, providence, and grace: he groans under the carnality of his affections, and is aye striving to have them brought off from the vanities of this world, and "set upon things above, where Christ is at the right hand of God." Thus the man is never at rest while he finds any thing of the hue of hell about him; his constant care and concern is, to be "changed from glory to glory."

3dly, You will be clear for pulling down the wisdom of the flesh. and for setting up the wisdom of God above it. I remember, Gal. 1:16, the apostle Paul tells us, that "so soon as it pleased God to reveal his Son in him, he consulted not with flesh and blood;" i.e. he would no more make carnal wisdom and policy the rule and measure of his actions, but he studied "in simplicity and godly sincerity, and not in fleshly wisdom, to have his conversation in the world." Sirs, carnal wisdom and policy is the very thing that is ruining the church of Scotland at this day. What but carnal wisdom and policy has brought us to make acts and laws in the church of Christ that are quite ruining and destructive of the true church of Christ, and which have no manner of foundation in the word of God? I mean particularly the late act of assembly, whereby the "precious sons of Zion, comparable unto fine gold," are cast out from the privilege of electing ministers; and the "men of this world, whose portion is in this life, and have their belly filled with the hid treasures" thereof, are mostly taken into their room. The precious pearls of Christian privileges are by acts of assembly cast before the swine of this world, who will turn about, and persecute and rent the church whenever an opportunity is put into their hand in providence. This, I am very sure, is one of the devil's works established in the church of Scotland; and, if ever the Son of God was savingly manifested in thy soul, it will be a grief of heart to you to hear it told in Gath and Ashkelon, and that the daughters of the uncircumcised are triumphing to hear tell of it; I say, it will be matter of sorrow and mourning to you.

2. If ever the Son of God was manifested savingly unto thy soul, the union of the two natures in the person of Christ will be the wonder of thy soul. Hence Paul, "Without controversy, great is the mystery of godliness, God manifested in the flesh." And it will be matter of praise when you think, that God, in the person of the Son, is wearing the nature of man, and that in thy nature he has done every thing necessary for our redemption.

3. It will be your great design, in attending ordinances, to have new manifestations of his glory, as David, Ps. 27:4; Ps. 84; Ps. 63, &c.

4. You will be concerned to manifest his glory to others, according to your sphere and station; as the spouse to the daughters of Jerusalem; and as Paul, his great intention was, to "make known the favour of his name in the world," &c.

The last inference is this, is it so, that the Son of God was manifested? See hence noble encouragement to all honest ministers and Christians to make a stand against the defections of the day we live in; particularly against these violent ways that are taken to settle Christian congregations with a set of lax, little-worth ministers; and that act of assembly, whereby the rights of the Lord's people are violently wrested from them, and given into the hands of men disaffected to the government both of church and state. Why, this method is a plain work of the devil, to defeat the great designs of the gospel; and therefore we may run all hazards in opposing them. Though men may discountenance and cast us out, yet the Son of God will own us in opposition to them; for, for this purpose was the Son of God manifested, that he might destroy the works of the devil.

COURAGEOUS FAITH

A SERMON

PREACHED AFTER THE CELEBRATION OF THE SACRAMENT OF THE LORD'S SUPPER AT SOUTH QUEENSFERRY, ON MONDAY, AUGUST, 13, 1733

PS. 23:4.—Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me.

THE words which I have read are large and copious; and therefore to gain time, I shall entirely wave any preamble, drawn either from the connection, or from the penman, occasion, or principal parts of the psalm, and come close to the words themselves.

In general, we may take them up as the language of a victorious and triumphant faith, viewing the countenance of a reconciled God in Christ, trampling upon all the imaginary evils of a present world, yea, death itself, as things "not worthy to be compared with the glory to be revealed." Yea, though I walk through the valley of the shadow of death, I will fear no evil, &c. Where we may notice the particulars following.

1. The present condition of the believer while in this world; he is considered under the notion of a traveller, for he is walking towards his journey's end. 2. We have the supposed danger that may cast up in his way or walk; he may come to the valley of the shadow of death; that is, he may meet with troubles in his way, that carry the shew or appearance of the greatest dangers, yea, even of death in them. 3. We have the courage wherewith faith inspires the believer, upon this supposed event of being obliged to walk through the valley of the shadow of death; I will fear no evil, says faith. 4. We have the ground of this courage and confidence, which is expressed two ways. (1.) More generally, Thou art with me. (2.) More particularly, Thy rod and thy staff they comfort me. And thus we have the words resolved into their several parts. I shall not stay at present upon any critical explication; what is needful will occur.

From them I notice the following doctrines.

OBSERVE, 1. "That believers are not residenters in this world, but travelling through it to their own home." Hence David here speaks of his present condition under the notion of a traveller walking through a valley.

OBS. 2. "That believers in their journey must lay their account with melancholy, yea, death-like dispensations, trials that portend death and ruin." Hence David supposes that he may walk through the valley of the shadow of death,

OBS. 3. "That true faith inspires the soul with an undaunted courage to encounter all imaginable dangers in the way." See with what a heroic spirit David here expresses himself, under the influence of the Spirit of faith, I will fear no evil.

OBS. 4. "That which gives so much courage to the believer is, that by faith he takes up a reconciled God as present with him in the midst of his greatest troubles." I will fear no evil, for thou art with me.

OBS. 5. "The consideration of God's pastoral care and providence toward his people is very comfortable in the midst of trouble." For in this sense some understand the words, being, they think, an allusion unto a shepherd, who with his rod and staff protects and defends his flock against wolves and such ravenous beasts.

OBS. 6. "The faithfulness of a promising God is a comfortable rod or staff in the hand of faith, to bear up the believer in his travels through the wilderness." In this sense others take the words; for by the rod and staff they understand the divine promise, and the faithfulness of the Promiser, to which faith leans with confidence, in opposition to all staggerings through unbelief. Thus, you see, the words cast up a large field of matter, which it is not possible for me to overtake at present.

The doctrine I insist upon at present is the third in order, viz.

DOCT. "That true faith is a courageous grace; it inspires the soul with a holy and undaunted boldness amidst the greatest of dangers." Or, you may take it thus: "That true faith is a noble antidote against intimidating fears in a time of trouble." This you see plain in the words. David here, being under the influence of the spirit of faith, cries out with a holy fortitude of spirit, Yea, though I walk through the valley of the shadow of death, I will fear no evil, &c.

The method I propose is,

I. To notice some of these evils that are ready to intimidate the spirits of the Lord's people, when they look on them with the eye of sense and reason.

II. Give some account of faith, and prove that it inspires the soul with courage and boldness amidst all these evils.

III. Give some account of that Christian fortitude and boldness that is the fruit of faith.

IV. Inquire into the influence of faith upon this boldness and fortitude of spirit, and how it prevents intimidating fears amidst these evils.

V. Make some improvement of the whole by way of application.

I. The first thing in the method is, to notice some of these evils that are ready to intimidate and discourage the hearts of the Lord's people in a time of danger.

1. Then, Sometimes their spirits are ready to be stricken with fear of their own weakness and insufficiency for the work that the Lord is calling them to engage with, whether it be salvation, or station and generation work. Jer. 1 there the Lord tells the prophet, ver. 5. "Before I formed thee in the belly, I knew thee; and before thou camest forth out of the womb, I sanctified thee, and I ordained thee a prophet unto the nations." By this hint, Jeremiah is made to understand that the Lord was about to send him a very dangerous errand. Well, the prophet, through a sense of his inability in himself to manage such a hard work, cries out, ver. 6. "Ah, Lord God, behold, I cannot speak, for I am a child." His heart fails him in such an undertaking, and he is afraid to meddle with it. The same we see in Moses, when the Lord called him to go unto Pharaoh king of Egypt, and require him to let the children of Israel go out of his dominion: Exod. 4:10. what an impertinent apology makes he for himself, through the prevalency of unbelief? "O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant; but I am slow of speech, and of a slow tongue." Yea, after the Lord had chastised him for his unbelief, and given him a special promise of assistance, yet he adds, ver. 13. "O my Lord, send, I pray thee, by the hand of him whom thou wilt send," From all which it is plain, that sense and reason foster unbelieving discouragements in the work of the Lord; and no wonder, for they look only to the fund of created grace within, but not to the strength and grace that is in Jesus Christ, secured by a well-ordered covenant.

2. The spirits of the Lord's people are ready to be frightened with the might and multitude of their enemies they have to grapple with in their way through the wilderness. This world is a den of lions, and mountains of leopards, where the believer must engage with principalities and powers, &c. He is many times like a besieged city, surrounded with dangers from all airths; and in this case he is ready to cry with Jehoshaphat, 2 Chron. 20:12 "We, have no might against this great company that cometh up against us:" or, like the house of David, moved like "the trees of the wood," because of great and dangerous enemies that pursued them. Sense and reason looks only to the power of the enemy, but overlooks the power of God; and therefore cries, One day or other I shall fall by the hand of my enemies.

3. The spirits of believers are sometimes intimidat with and sense of guilt, and the awful terrors of vindictive anger and wrath pursuing them on the account of sin. Hence David cries out, Ps. 40:12, "Innumerable evils compass me about," &c. So, Ps. 38:5; Job. 6:4, "The arrows of the Almighty are within me," &c. Heman, Ps. 88:15, "While I suffer thy terrors, I am distracted." When sin presents itself to the soul's view, and the Saviour is out of sight, it "remembers God, and is troubled;" and no wonder though in that case he cry out, "If thou, Lord, mark iniquity: O Lord, who shall stand?"

4. Sometimes they are struck with fear through the prevalency of indwelling sin, enmity, unbelief, ignorance, carnality, and the like; swarms of heart-lusts, like an impetuous torrent, break in upon them; in which case they fear lest they be carried away to the dishonour of God, the ruin of the soul, and the wounding of religion. This made David to cry, Ps. 19:12, "Who can understand his errors?" Ps. 65:3, "Iniquities prevail against me," &c. Paul, Rom. 7. "I am led captive unto the law of sin. Wretched man that I am, who shall deliver me from this body of sin and death?"

5. Sometimes their hearts are intimidate with the black clouds of desertion, that overcast their sky, and interrupt the sweet manifestations of the love of God. In that case, they are like the disciples on mount Tabor; when, after a sight of the glory of Christ, the cloud overshadowed them, then they were afraid: or like David, Ps. 30:7, "Thou didst hide thy face, and I was troubled;" immediately after he had been saying, "Lord, by thy favour my mountain stands strong, I shall never be moved."

6. Sometimes their hearts are intimidate with the noise of great waters, I mean, the shakings and reelings of this lower world. Sometimes providence hath such an awful aspect as if it were going about to shake heaven and earth; the "mountains are removed, and cast into the midst of the sea, and the "waters thereof roar" and swell; the "mountains melt," and the "perpetual hills bow" at the presence of the Lord, when he appears in his terrible majesty. In such a case as this, the prophet Habakkuk, chap. 3:16, cries out, "When I heard, my belly trembled: my lips quivered at the voice: rottenness entered into my bones." And David, Ps. 119:120, says, "My flesh trembleth for fear of thee, and I am afraid of thy judgments."

7. Sometimes they are afraid at the wrath of man, and the fury of the persecutor. Sometimes the Lord, for holy and wise ends, lets loose the seed of the serpent, the rage and fury of man, under the influence of natural enmity; and, in this case, they are ready to be stricken with a sinful and slavish fear, Is. 51:13, "Thou hast feared every day, because of the fury of the oppressor, as if he were ready to destroy."

8. The dangerous situation of the church and cause of Christ is sometimes matter of fear unto the saints of God. When the ark of God was in the open field, Eli's heart fell a trembling. When men are allowed to lift up their axes upon the carved work of the temple, when the "boar out of the wood," and the "wild beast of the forest is devouring" the Lord's vineyard, and the "foxes spoiling the tender vines;" then, and in that case, the true children of Zion are ready to say with the church, Lam. 1:10, "The adversary hath spread out his hand upon all her pleasant things; for the Heathen hath entered into her sanctuary, and her stones are poured out in the top of every street."

9. Sometimes we find them stricken with fear at the thoughts of the awful approach of death the king of terrors; as we see in the case of Hezekiah, when the sentence of death was passed upon him, Is. 38:10, &c., "I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. I said, I shall not see the Lord, even the Lord in the land of the living: I shall behold man no more with the inhabitants of the world. Like a crane or swallow, so did I chatter: I did mourn as a dove; mine eyes fail with looking upward: O Lord, I am oppressed, undertake for me." Some are said to be held in bondage all their days through fear of death. Thus I have told you of some of these evils that are ready to intimidate the hearts of the Lord's people.

II. The second thing is, to give some account of that faith which fortifies the soul against the fear of these evils. I do not design at present to insist upon the nature of faith, having not long ago insisted on this subject: only I offer you, 1. Some of its names. 2. Its ingredients. 3. Some of its concomitants.

First, I offer a view of it in its scriptural names. Sometimes it is called a trusting in the Lord: "What time I am afraid, I will trust in thee: Though he should kill me, yet will I trust in him." Sometimes it is called a looking to the Lord, "They looked unto him, and were lightened. Look unto me, and be ye saved, all ye ends of the earth. Let us run our race, looking unto Jesus." Sometimes a staying ourselves on the Lord: Is. 26:3, "Thou wilt keep him in perfect peace, whose mind is stayed on thee," &c. Sometimes a casting of our burden on him: Ps. 55:22, "Cast thy burden upon the Lord, and he will sustain thee," &c. Sometimes it is called a fleeing to him as a refuge, as the manslayer fled to the city of refuge when pursued for his life: Ps. 143:9, "Deliver me, O Lord, from mine enemies: I flee unto thee for help." Faith is a fleeing in under the wings of Christ's mediation and intercession, as the birds under the wings of the dam.

Secondly, I would give you some of the ingredients of that faith which fortifies the soul against the fear of evil.

1. Then, it has in it a knowledge and uptaking of a God in Christ, revealing himself as reconciled, and making over himself to us in a well ordered covenant: for it is only a God in Christ that can be the object of our faith and love; and "they that thus know his name, will put their trust in him."

2. It has in it a firm and fixed persuasion of the truth and certainty of the whole revelation of his mind and will in the word, and particularly of his promises as yea and amen in Christ. Hence Abraham's faith (Rom. 4) is described by a persuasion; he was "fully persuaded, that what he had promised, he was able also to perform." And it is said (Heb. 11:13) of the Old Testament worthies, who died in faith, "They saw the promises afar off, and were persuaded of them."

3. It has in it an application of the promises to the soul itself in particular; so that it not only looks on it as true in general, but true to me. The man finds the promise indefinitely indorsed to every man to whom it is intimate, Acts 2:39, "The promise is unto you, and to your seed, and to all that are afar off," &c., attended with this declaration and promise, that "whoever believes sets to the seal that God is true;" and that "whosoever believeth, shall not perish:" therefore the man takes it home to himself in particular, as a security for all the grace that is contained in it, saying, "I believe that through the grace of the Lord Jesus Christ I shall be saved: God hath spoken in his holiness, I will rejoice:" and "In this will I be confident."

4. It has in it a persuasion of the power, love, and faithfulness of the Promiser. A persuasion of his power to do as he has said; as Abraham, Rom. 4 he was "persuaded that what he had promised, he was able also to perform." A persuasion of his love; "How excellent is thy loving kindness, O God!" &c. A persuasion of his veracity and faithfulness, that "he is not a man, that he should lie, neither the son of man, that he should repent."

5. It has in it a renouncing of all other refuges, as entirely insufficient to shelter the soul against these evils wherewith it is surrounded: Hos. 14:3, "Ashur shall not save us," &c. Jer. 3:23, "In vain is salvation hoped for from the hills, or multitude of mountains."

6. An expectation of help and safety from a God in Christ, against all these evils that the man is pursued with: Ps. 62:5, 6, "My soul, wait thou only upon God; for my expectation is from him. He only is my rock and my salvation; he is my defence; I shall not be moved." Ps. 142:4, 5, "I looked on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul I cried unto thee, O Lord, I said, Thou art my refuge, and my portion in the land of the living."

7. This faith has a leaving of ourselves and all our cares and concerns upon him, to be disposed of according to his will and pleasure. The man is content to take what lot God in his providence shall see fit to carve out for him: 1 Sam. 15:25, 26. "The king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it, and his habitation. But if he thus say, I have no delight in thee: behold, here am I, let him do to me as seemeth good unto him."

Thirdly, I will give you a few of the concomitants of this faith which guards the soul against intimidating fears in a time of danger.

1. Then It is accompanied with a blessed quietness and tranquillity of soul, amidst all the dangers of a present life. Hence says the Lord to his people, Is. 30:15. "In quietness and in confidence shall be your strength." The man having run in under the wings of Shiloh, the perfections of a God in Christ, he cries with David, "I will both lay me down in peace, and sleep: for thou, Lord, makest me to dwell in safety," Psal. 4 last.

2. It is accompanied with a waiting upon the Lord, in a way of duty, for his gracious presence either in grace or providence: "He that believeth, does not make haste. The vision is for an appointed time; though it tarry, wait for it," &c. Mic. 7:7. "I will look unto the Lord: I will wait for the God of my salvation," &c. Psal. 130. "My soul waiteth for the Lord, like them that wait for the morning," &c.

3. It is aye accompanied with prayer, earnest prayer, at a throne of grace. Faith having got the promise in its arms, it runs straight to a throne of grace with it, to sue for the promised blessing, Psal. 62:8. "Trust in him at all times; ye people pour out your heart before him." Prayer is just the breath of faith; and to pray, and not to believe, is to beat the air; and to believe, and not to pray, is nothing but a presumptuous confidence, that will never bear a man through in the evil day.

4. It is accompanied with a holy obedience or regard, unto all God's commandments: Psal. 119:166. "I have hoped for thy salvation, and done thy commandments. Shew me thy faith by thy works," Jam. 2:18. Let us never pretend to believe the promise, if we do not keep his commandments: Psal. 50:16, 17. "Unto the wicked, God saith, What hast thou to do to take my covenant in thy mouth? seeing thou hatest instruction," &c.

5. It is frequently accompanied with a soul-ravishing joy in the Lord: Is. 12:2. "Behold, God is my salvation: I will trust and not be afraid:" and then it follows, "With joy shall ye draw water out of the wells of salvation." Ps. 64:10, "The righteous shall be glad in the Lord, and shall trust in him, and all the upright in heart shall glory." 1 Pet. 1:8, "Whom having not seen, we love; in whom though now we see him not, yet believing, we rejoice with joy unspeakable, and full of glory." Hab. 3:17, 18, 19, &c. Thus I have given you some account of that faith that fortifies the heart against the fear of evil.

I shall now endeavour to prove, and make it evident, that faith doth indeed inspire the soul with a holy boldness and courage, or that it is a noble antidote against these intimidating evils that threaten danger. And this will appear from the following particulars. The courage of faith appears,

1. From that serenity wherewith it possess the soul amidst these evils and dangers that threaten it with utter ruin: Ps. 32:6, 7, "Surely in the floods of great waters, they shall not come nigh unto him. Thou art my hiding place, thou shalt preserve me from trouble: thou shalt compass me about with songs of deliverance." Ps. 27:3, 5, "Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me, he shall set me up upon a rock." The man through faith, like Noah, sings in the very midst of the waves, without fear of being swallowed up.

2. The courage of faith appears in the hard work and service that it will adventure on when the Lord calls. O, says faith, when it hears God saying, "Whom shall I send, and who will go for us? Here am I, send me: I can do all things through Christ strengthening me:" he has promised to bear my charges, and therefore "I will go in his strength," &c.

3. From the enemies and dangers that it will look in the face without being daunted. The three children, when the wrath of the king was like the roaring of a lion against them, threatening them with a burning fiery furnace seven times heated, their faith enabled them to a holy and indifferent boldness: "We are not careful to answer thee, O king, in this matter: the God whom we serve will deliver us."

4. The courage of faith appears in the bold and daring challenges that it can give to all enemies and accusers. O says Paul, Rom. 8:32, 33, "Who can lay any thing to the charge of God's elect?" The challenge is universal in respect of all accusers, in respect of all accusations, and in respect of all the accused; "Who can lay any thing," &c.? And then you have another challenge of faith in the close of that chapter, "Who shall separate us from the love of God? shall tribulation, or distress, or famine, or nakedness, or peril?" &c.

5. From the weapons which it wields, which no other hand but the hand of faith can manage. The "sword of the Spirit, which is the word of God," that is the weapon which faith deals with. With this weapon, Christ the Captain of salvation teaches us to fight by his own example, Matth. 4, "Thus and thus it is written." And it is the truth and faithfulness of God in his word, that is the shield and buckler whereby faith encounters its enemies.

6. From the battles it has fought, and the victories it has gained over the stoutest and strongest enemies. "This is the victory whereby we overcome the world, even our faith." It resists the devil, and makes him to flee like a coward; it presents the blood of the Lamb, and bears witness to the truth of the word, and so it defeats the old serpent, Rev. 12:11. "They overcame him by the blood of the Lamb, and by the word of their testimony." It treads upon death as a vanquished enemy, "O death, where is thy sting? O grave, where is thy victory?" Thus faith puts to flight the armies of the aliens.

7. From the heavy burdens it will venture to bear upon its back, without fear of sinking under the load. The cross of Christ is a burden that frightens the world to look to him, or own him; but faith takes it up, and takes it on, and cries, O the world is mistaken; for "his yoke is easy, and his burden is light;" and "his commandments are not grevious. Our light afflictions, which are but for a moment, they work for us a far more exceeding and eternal weight of glory."

8. From the hard and difficult passes that faith will open. When the way seems impassible, it sees the breaker going up before it: and therefore, though heaven, earth, and hell, stood in the way, it will clear the road of all difficulties. Pihahiroth and Baalzephon, impassible mountains on every hand, the Red sea before, and an enraged powerful enemy behind; can there be any door of help? Yes, says faith, only "stand still and see the salvation of God;" and thereupon the waters divide, and a lane is made through the depths of the sea for Israel. If we have faith as a grain of mustard seed, we may say to this, and that, and the other mountain, Be thou removed, and it shall be done.

9. The courage of faith appears from the great exploits that it hath performed; for which I refer you to Heb. 11 per totum, particularly ver. 33–35. And does not this say, that it is a bold and courageous grace?

10. From the trophies of victory and triumph that it wears. It takes up the trophies of Christ's victory over sin, Satan, hell, and death; and cries, "I will be joyful in thy salvation, and in the name of our God we will set up our banner." O, will faith say, there lies the head of the old serpent bruised by the seed of the woman: there lies the curse of the law, that "hand-writing that was against us," torn by the nails of his cross; "He hath redeemed us from the curse of the law, being made a curse for us;" there stands the world, and its good and bad things, as a mass of mere vanity, overcome by Christ; and therefore I will tread upon them as "dung and loss, that I may win Christ," who is all in all: there lies death and the grave, slain by the death of Jesus; and therefore I will play on the den of this lion and cockatrice, for it cannot hurt me. Thus it appears that faith is a courageous grace, which fears no evil.

III. The third thing in the general method was, to speak a little of that Christian fortitude and boldness which makes a believer to fear no evil. All that I shall say upon this subject shall be, to offer the few following views for clearing it.

1. The seat and subject of this Christian fortitude is the heart of a believer, renewed by sovereign grace; and therefore it can never be found in the heart of a natural man. Indeed we find something that goes under that name, but is falsely so called, amongst natural men; a natural boldness and hardiness of spirit to encounter dangers, yea, even death itself, in the persuance of their designs. The soldier, at the command of his general, will go forward in battle, though he should die upon the spot: the mariner and merchant will risk his life through storms and waves, without any great concern. But, alas! while a man is destitute of the grace of God, all these flow only from pride, covetousness, revenge, or some such reigning lust that must be maintained and supported, or at best from the natural temper of the mind, or some carnal ends and motives. "That which is born of the flesh, is still flesh." The fortitude or boldness that I now speak of, is only to be found in a heart or soul changed and renewed by the power of divine grace, the faith of God's operation (as I said) being the very spring and root of it. And hence it is, that we shall find this true Christian fortitude sometimes manifesting itself in those who, as to their natural temper, are the most timorous and faint-hearted; for it makes "the feeble as David, and as the angel of God before him." God "says to them that are of a fearful spirit, Be strong, fear not;" and then the man that quaked at the shaking of a leaf, becomes bold as a lion.

2. Let us view the object of this Christian fortitude, or that about which it is exerted, viz. truth and error, sin and duty. As to the concerns of a present life, worldly interests and claims, or yet matters of indifferency, which a man may do or forbear, without sin on either side, the spirit of Christianity is the most yielding thing in the world. Our holy religion teaches us, as to the affiairs of this life, rather than enter into litigious pleas, to quite our worldly claims; which I take to be the meaning of Christ, when he says, Matth. 5:40, "If any man will sue thee at the law, and take away thy coat, let him have thy cloak also." And as to matters of indifferency, we are to "become all things to all men, that we may gain some. If meat make my brother to offend (says Paul), I will eat no flesh while the world standeth." So that, I say, this Christian fortitude is not expressed about these things, but about truth or error, sin or duty. Here it is that the Christian is to make his stand; he is to be "valiant for the truth, to contend earnestly for the faith delivered to the saints, to buy the truth," at any rate, and to sell it at no rate; no, not the least hair or hoof of truth is to be parted with, though heaven and earth should mingle for his adhering to it, in opposition unto these errors that have a tendency to obscure or destroy it. And the same thing takes place as to the matters of sin or duty, in which we are to resist even unto blood, striving against sin, in regard the greatest of sufferings are to be chosen rather than the least of sins. The reason of which is obvious, because by the one we are only exposed to the displeasure of men, but by sin we expose ourselves to the displeasure of God, and dishonour him.

3. View this Christian courage and fortitude as to the nature of it. It takes in, I think, these things following.

1st, A clear and distinct knowledge and uptaking of the truth as it is in Jesus, accompanied with a firm persuasion and assert of the soul unto it, and experience of the power of it upon one's own soul. Without this, a man, instead of being valiant for the truth, will, like the weather-cock, be turned aside with every wind of error or temptation.

2ndly, It has in it a making the truth of God in his word the proper boundary both of his faith and practice. He will not embrace "for doctrines the commandments of men;" no, but he will bring matters "to the law and testimony," to be tried at that bar; for, "if they speak not according to these things, it is because there is no truth in them:" and whatever will not abide the trial there, he throws it away as the spawn of hell, whatever human authority it may be supported with. God only is Lord of the conscience, and that he will subject to no authority but God only.

3dly, It has in it a tenacious adherence unto truth and duty revealed or enjoined in the word of God, and a refusing to quit it upon any consideration whatever, or whatever be the event. This is called a "keeping the word of God's patience," Rev. 3:10; and a "holding of the testimony," Rev. 6:9, "I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:" a "holding fast the profession of our faith without wavering," Heb. 10:23. This I take to be imported in that advice that Barnabas gave unto the disciples at Antioch, "that with purpose of heart they would cleave unto the Lord," Acts 11:23.

4thly, This Christian fortitude has in it a holy contempt of all that the man can suffer in a present world, in adhering to truth and duty. The man is easy about all the world, and its frowns or flatteries, if he can have God's testimony, and the testimony of a good conscience. "If God be for us, (says the man), who can be against us?" Let devils and men rage and roar, their wrath is bounded, it shall "praise the Lord, and the remainder of their wrath will he restrain." He "endures, as seeing him that is invisible." He has his eye fixed upon another world than this; and therefore he is ready to say, "The sufferings of this present life are not worthy to be compared with the exceeding glory that is to be revealed: Our light afflictions, which are but for a moment, they work for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen but at the things which are not seen: for the things which are seen, are temporal; but the things which are not seen, are eternal."

5thly, It has in it also a cheerfulness, alacrity, and equality of spirit, under all the turns of a man's lot in the world in following the Lord, and adhering to his cause and interest: Phil. 4:11, 12, "I have learned in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where, and in all things, I am instructed, both to be full and to be hungry, both to abound and to suffer need."

4. This Christian fortitude or courage hath the following properties.

1st, It is distinct as to the ground it goes upon; and so it is quite different from a blind zeal, which does more harm than good to religion. "I bear you witness," says Paul of his countrymen the Jews, "that ye have a zeal of God, but not according to knowledge."

2dly, It is a holy boldness; for it stands in opposition to sin or error. The wicked world are bold to sin; but the Christian is bold to withstand it, and bold to lift up a banner for truth, when others are so bold as to pull it down.

3dly, It is a humble and self-denied boldness. The man is not bold or confident in himself, or in created grace, as Peter, when he said, "Though all men should forsake thee, yet will not I:" no, but he is "strong in the Lord, and in the power of his might." And when he has been helped to make a stand for the Lord, or for his cause, he will not be ready to sacrifice to his own net, like Jehu, "Come and see my zeal for the Lord of hosts:" no, but, with Paul, he will be ready to say, "Not I, but the grace of God in me: Not unto us, not unto us, but unto thy name be the glory." And therefore,

4thly, It is a very meek boldness. Moses was the meekest man upon earth, and yet his meekness was consistant with such boldness of spirit, as to go at God's command to Pharaoh, and require him to let Israel go, under very awful certifications: and when Pharoah was brought so far down from his former altitude, as to allow them to go, only to leave some little thing behind; he boldly tells him, "not a hoof was to be left behind," Exod. 10:26. And yet in all this Moses retained his meekness of spirit; for "the wrath of man worketh not the righteousness of God."

5. This Christian courage and boldness, its proper season for exerting itself is, when duty is attended with danger, or when the profession of our faith is fair to expose us unto the rage and persecution of men. A coward will appear courageous when there is no enemy to withstand him; but true courage discovers itself in standing the shock and attack of the enemy: so true Christian courage discovers itself in a time of danger, when truth is falling in the street, to take it up then; or when the following of the Lord in the way of duty exposes a man to hazard and danger, for a man to set his face to the storm like a flint; that is, I say, the proper time for Christian courage to exert itself. This you see in the case of the three children, when threatened with a burning fiery furnace if they would not worship the golden image, "We are not careful to answer thee in this matter, O king: we will not worship the image thou hast set up: the God whom we serve is able to deliver us." And we see the same in Daniel, when a proclamation was issued out, forbidding any petition to be asked either of God or man, but only of the king, for thirty days, he goes into his house, and casts open his window, so as all might take knowledge of him, and praises and gives thanks unto his God three times a day, though he knew the upshot of it would be his being cast into the lions den. The proper season of this Christian courage is a time of hazard attending duty. Alas! it is to be feared, that among the many crowds that seem to follow Christ, and profess his name, in a day of prosperity, he would have but a thin backing of them, if Providence were calling them to follow him to a Calvary or a gibbet. The seed that fell upon the stony ground had a goodly braird for a while; but, wanting root and deepness of earth, it withered, when, the scorching sun of persecution and trouble did arise upon it.

6. The fruits and effects of this Christian courage and boldness in cleaving to the Lord and his way in a time of danger, and in holding his testimony, are very sweet and glorious. For,

1st, It is a seal added unto the truth of God in the view of the world, and lets the blind world know that there is more value in the truth of God, and a matter of greater importance, than they imagine; and, by this means, truth is brought forth unto victory, notwithstanding of all the attempts of hell to obscure or bury it.

2dly, Christian courage and boldness in owning the truth, especially in the face of danger, strikes a damp upon the very hearts of persecutors and oppressors of it, and puts them to a stand; as we see in the instance of the apostles, Acts. 4:13. When the Jewish sanhedrim perceived the boldness of Peter and John, and took knowledge of them, that they had been with Jesus, they were brought to their wits-end, and say one to another, "What shall we do with these men?"

3dly, It serves to hearten the spirits of those who love the truth, and affords matter of praise when they see these that are in high places appearing valiant for the truth; as we see in the same Acts 4:23, 24. When Peter and John are let go, and when they come to their own company, making a report of all that had happened, they lift up their voice with one accord, and praise the Lord.

4thly, A bold appearance for the truth and cause of Christ is a sweet evidence to a man of his own salvation, and that he shall be owned of the Lord another day; for, says Christ, "He that confesseth me before men, him will I confess before my Father, and before his angels." To the same purpose is that of the apostle, Rom. 10:10, "With the heart man believeth unto righteousness, but with the mouth confession is made unto salvation." Thus I have given you a sixfold view of that Christian fortitude and courage which is the fruit of faith.

IV. The fourth thing in the method was, to inquire into the influence that faith has upon this boldness. Unto which, I answer in the particulars following.

1. Faith serves to inspire the soul with Christian fortitude and boldness, by presenting God to the soul's view in his glorious majesty; at the sight of whom, the fear of man, and all the dangers of time, do entirely evanish and disappear. Hence is that of Moses, Heb. 11:27. "By faith he forsook Egypt, not fearing the wrath of the king." Why, what was it that cured him of the fear of Pharaoh's wrath? We are told in the close of the verse, that "he endured, as seeing him that is invisible." O Sirs, when the eye is opened to see the infinite majesty, greatness, excellency, and power of the great JEHOVAH, it would choose rather to venture upon the fury of all the devils in hell, and men upon earth, than adventure to displease him, by parting with the least truth he has revealed, or by breaking one of the least of his commandments. It renders the soul unshaken under all trials; hence is that of David, "I have set the Lord always before me: because he is at my right hand. I shall not be moved."

2. Faith inspires the soul with Christian boldness and fortitude, by enabling the soul to make a right estimate of the truth which is the great matter of strife and contention in the world. The devil deserted, or "abode not in the truth" of God: and the way he ruined mankind at first, was by mincing away the truth of God's threatening, "In the day thou eatest thereof, thou shalt surely die: Hath God said so and so?" And such is his enmity at the truth of God, that his main efforts are to bring it into discredit, and to bring these that profess Christ either to disbelieve it, or deny it, or desert it. Now, faith gives the soul a just view and uptaking of the value of every truth of God, yea, of these that would appear less fundamental, that it will not quit with the least hoof, though heaven and earth should mingle. O, says faith, I see that God has such a value and esteem for his truth, that he will rather throw heaven and earth back unto their original nothing, than let one jot of it fall to the ground; how then shall I give it up? In a word, truth, particularly revealed truth, is just the food on which faith lives; and faith is nothing else but a "setting to the seal that God is true." Take away the truth, and faith is not; and therefore it is that faith and truth do sometimes exchange names, Jude 3. "Contend earnestly for the faith once delivered unto the saints;" the meaning is, contend earnestly for the truth delivered to the saints. Faith and truth are exceedingly sib, the one cannot subsist without the other; and hence it is, that faith inspires the soul with courage in owning it, and cleaving to it, and fears no evil in so doing.

3. Faith inspires the soul with courage, by curing it of the fear of man, which causes a snare. What was it but the fear of man that made Abraham, and Isaac also, to tell a lie? What but the fear of man made David to feign himself mad, and Peter to deny his Master? Now, faith, when in a lively exercise, sets man in his proper light, and discovers him to be what he really is. For,

1st, True faith tells the soul, that man is an inconsiderable creature before God: Is. 40:15–17. "Behold the nations are before him but "as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.—All nations before him are as nothing, and they are counted to him less than nothing, and vanity." Faith sees the great armies of enemies to be no more than a swarm of impotent flies before God; hence is that challenge unto Israel trembling at the fury of the enemy, Is. 51:12, 13, "Who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man that shall be made as grass? And forgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the earth? and hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor?" O, Sirs, if the majesty of such a challenge were but laid home upon our spirits, we would make little account of poor man, and his displeasure, in cleaving to the Lord, and his truths and way.

2dly, Faith tells the soul, that as a man is an inconsiderable creature so he is a mortal dying creature; and that very day he dies, all his thoughts and designs perish: Is. 40:6–8, "The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the godliness thereof is as the flower of the field. The grass withereth, the flower fadeth; because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever." Now, faith sees that to be true, and so it cures the soul of the fear of man.

3dly, Faith tells the soul, that any little power that man hath, is bounded by an over-ruling hand; and that he can go no further, in punishing his resentments, than God allows him: Ps. 76:10, "The wrath of man shall praise thee: and the remainder of his wrath shalt thou restrain." Hence is that of Christ unto Pilate, who was making his boast, that he had power to take away his life, or to save it; "Thou hast no power against me, but what is given thee from above." As he sets bounds unto the raging sea, saying, "Hitherto shalt thou come, and no further;" so he sets bounds unto the rage of man.

4thly, Faith views man as a guilty criminal before God, the righteous Judge of all the earth; and the conscience of guilt strikes them with fear and terror; especially when there is valiant contending for the truth, which they are endeavouring to stifle and suppress. Hence it was that Felix, when sitting upon the judgement-seat, fell a trembling before Paul at the bar, I mean, Paul when he spake of righteousness, temperance, and a judgement to come. They may well touch the body, the estate, the name, and such external things; but they cannot harm the soul, which is the more noble part of the man. Hence is that needful caution of Christ to his followers, "Fear not him that can kill the body: and when he hath done, cannot reach the soul: but fear him that is able to cast both soul and body into hell," Luke 12:4, 5. They cannot thunder with a voice like God; they cannot blot your names out of the book of life, or shut the gates of heaven, or open and shut up your souls in the prison of hell. Faith sees that the man's enemies, in owning the cause of truth, are God's enemies, and all the enemies of God shall perish. Thus you see what a view faith gives of all the children of men, and their wrath; and this is it that inspires the soul with a holy boldness, and undaunted courage, in the face of the greatest dangers.

4. Faith inspires with Christian courage in time of danger and trouble from the world, by viewing the inside of troubles for Christ as well as the outside of them. When we walk by sense, and not by faith, we will soon be dispirited in a day of trouble and danger, and be ready to cry, "There is a lion in the way, there is a lion in the streets," the way is impassable. Banishments, prisons, and death, have something in them that are horrible to nature and sense. But now faith looks to the inside of troubles, and considers what God has made, and can still make these unto his people; it considers how joyful the Lord's people have been in tribulation; what honey they have found in the carcase of a lion; what songs he has given them in the night, in stocks and dungeons, and what glorying in tribulation; how he has brought into their bosom an hundredfold of a reward even in this life; how many of the Lord's people have found themselves quite mistaken anent a suffering lot, when once they have fairly ventured upon it in following the Lord: that which at a distance looked like a serpent, has been found to be a rod in the hand; a prison has been turned into a palace to them, so that they have been more loath to come out of prison, than they were to enter into it. O Sirs, the consolations of God, which are not small, they infinitely counterbalance all the gall that is in the cup of suffering for Christ.

5. Faith inspires the soul with courage, by laying the "glory that is to be revealed" in balance against all the "sufferings of this present life," and then it cries, They "are not worthy to be compared" together. Heb. 10:34, the saints there, they "took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and a more enduring substance." 2 Cor. 4:16, 17, Faith views the certainty of the reward of glory; "for it is the evidence of things not seen;" and thereupon it cries, "Verily there is a reward for the righteous." Faith views the greatness of the reward, saying, "Our light afflictions, they work for us a far more exceeding and eternal weight of glory." Faith views heaven and glory to be near at hand, that there is nothing but a partition-wall of clay, nothing but the breath of the nostrils between the soul and the immediate enjoyment of God; and thereupon it cries, with Paul, "I desire to be dissolved, and to be with Christ, which is best of all."

6. Faith inspires the soul with Christian courage, by clearing the heart and soul of the guilt and filth of sin. A man can never be a true sufferer for Christ, while conscience is roaring, and telling him that he has an angry God to meet with on the back of death; hence we find that the spirit of a sound mind, and spirit of slavish fear, are opposite, 2 Tim. 1:7. A "spirit of a sound mind;" some understand it a mind purified from the guilt of sin. Now, faith is a grace that has a mighty influence this way, Acts 15:9. "Purifying their hearts by faith." It brings the soul to the Jordan of a Redeemer's blood, and washes it from sin, and from uncleanness; it wraps up the soul in the white robe and mantle of the everlasting righteousness of Christ, and then it can, with a holy boldness, cry, And "who is he that will contend with me? he is near that justifieth." Hence is that, Rom. 5:1–3. "Being justified by faith, we have peace with God," &c.

7. Faith inspires the soul with courage and constancy in an evil day, by keeping the eye fixed upon Jesus, according to that advice of the apostle, Heb. 12:2, "Let us run our race with patience, looking unto Jesus." And here I will tell you of a few things in JESUS that serve to inspire the soul with holy courage and magnanimity.

1st, Faith sees Christ upon its head, as the great Captain of salvation, giving out the word of command, "Fight the good fight of faith, stand fast in the faith, quite yourselves like men, be strong, and having him as a leader and commander, the man waxes valiant in fight, knowing that nothing but weakness is in the way.

2dly, Faith views the example of Christ, how he encountered the wrath of God, the curse of the law, the fury of devils, and rage of men, with undaunted resolution, in order to our redemption: and the valour of the General inspires the soldier with courage to follow him through all imaginable danger.

3dly, Faith sees all fulness of grace treasured up in Christ, the head of the mystical body, for the supply of every particular member according to need; and then the man cries out with courage, as Paul did, "I can do all things through Christ strengthening me." He becomes "strong in the grace that is in Jesus Christ."

4thly, Faith sees a reconciled God in Christ smiling on the soul, and standing on its side; and this gives courage. "The Lord of hosts is with us, and the God of Jacob is our refuge." O Sirs, a God in Christ is not a God against us, but "Immanuel, God with us;" and this makes the soul to cry, I will fear no evil, for thou art with me.

5thly, Faith, keeping its eye on Christ, sees victory secured in the end of the day; yea, it sees the victory already obtained in him, it sees the spoils of the enemy in his hand, and him triumphing over, and treading upon his enemies as his foot stool: and this, O this, fills the soul with holy courage, saying, "We are more than conquerors, through him that loved us: Thanks be to God which giveth us the victory, through our Lord Jesus Christ." Thus you see whence it is that faith inspires the soul with courage and boldness. Many other things to this purpose might be insisted upon, but I pass them, and go on to,

V. The fifth thing, which was the Application.

Use first may be of Information, only in two words.

1. See hence the excellency of the grace of faith. Why, it is a bold, a daring, and courageous grace; hence commonly opposed unto fear: "Why art thou fearful, O thou of little faith?" Faith pulls up the heart and spirit in a time of danger, and cries, Courage, for the day is mine own; I see the Captain of salvation, who was made perfect through suffering, with the spoils of hell and earth in his hand.

2. See hence the evil and danger of the sin of unbelief. Why, it intimidates the soul, and gives birth and being unto a dastardly and cowardly spirit, and either makes a man to stagger, or else turn back and cry, The way is impassable. Hence the fearful and unbelieving are linked together, Rev. 21:8. O Sirs, except we believe, we shall never be established in an evil day. Moses, you heard, "endured, as seeing him that is invisible."

Use second shall be of Trial. Whether have you a faith that will carry you through, and inspire you with courage in an evil day? I will give the few following marks whereby you may try it.

1. It is a faith that springs out of the ruin of self. Whenever faith springs up, self goes down; self-wisdom, self-righteousness, self-sufficiency. You have seen your own wisdom to be but folly: "I am more brutish than any man," &c. Self-righteousness, you have seen it to be nothing but filthy rags, saying, with the apostle, "Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ." Self-sufficiency and strength, you have seen it to be emptiness, saying, "In me dwelleth no good thing."

2. It is a Christ exalting faith, it sets him on high: "To you that believe, he is precious. Whom have I in heaven but thee."

3. It is a feeding and soul nourishing faith; it eats the flesh and drinks the blood of the Son of man. Christ in the word of grace is like its necessary food; hence it is that the Christian is a growing creature, he "increases with the increase of God;" like a "new-born babe," he drinks in the "sincere milk of the word," and so "grows thereby."

4. It is a faith that works by love. It views the glory of Christ, and the heart follows the eye, and causes it to burn with love to him, and desire after him. And this love to Christ makes the man to love every thing that pertains to him. He loves his word, and esteems it above gold, &c. He loves his ordinances, where he gets fellowship with him: "I love the habitation of thy house," &c. "How amiable are thy tabernacles, Lord God of hosts!" &c. He loves his ways; "Wisdom's ways are ways of pleasantness," &c. He loves his people, and all that have the Spirit of Jesus: "by this we know that we are passed from death unto life, because we love the brethren." He loves the very cross of Christ above the pleasures of the world, like Moses, who "esteemed the reproach of Christ greater riches than all the treasures of Egypt."

5. It is a fertile or a fruitful faith, that is ay exciting the man to the study of holiness in all manner of conversation. It is an obedient and a working faith; for "faith without works is dead." As works without faith are but dead works, which cannot be accepted by a living God; so faith without works is but a dead faith, which will soon wither, and come to nought, particularly in a day of trial, like the faith of the stony-ground hearers.

Use third is of Exhortation. And my only exhortation is, that you would not only believe, but study to have a faith that will inspire you with that courage which acted David in the text, when he said, Though I walk through the valley of the shadow of death, I will fear no evil. And to excite your Christian fortitude and courage, consider, by way of motive,

1. That the day we live in requires it. The winds and tide of error and defection are blowing and running hard; the judicatories of the church are stricken with such a spiritual frenzy and madness, that, instead of acting in an agreeableness to the trust committed to them by the Lord, in opposing error and corruption, they are patronizing and setting up the right-hands of the wicked, and opposing and oppressing all that have any shew of serious godliness, or that open a mouth against the courses of defection they are engaged in. And who knows but a storm may be at the door, which will make us all to stagger? And therefore I say it is needful.

2. Consider, that Christ was bold and courageous in our cause; and shall not we be bold and courageous in his cause? See with what courage he takes the field, Is. 1, &c.

3. Christ, the Captain of our salvation, commands and requires his followers to take courage, and to be bold in him. He would have us to be strong, and of good courage, as he said to Joshua: "Stand fast in the faith, quit yourselves like men; and be strong in the Lord, and in the power of his might," When their spirits are beginning to droop, he says, "Fear not them that kill the body," &c.

4. The eye of our great Captain and General is upon us, and let that inspire us with courage. If a soldier know that his captain is looking on, it will make him to venture upon death and danger. Sirs, he that is invisible, our glorious Leader and Commander, is standing by, noticing how every one of us acquit ourselves in our warfare with sin, Satan, and the world: his eyes are as a flame of fire, searching Jerusalem as with lighted candles; and should not this inspire us with courage? As it is a pleasure to him to see his soldiers brisk in the day of battle, so it sensibly touches and wounds him when they faint and go back, as though his cause were not worth the contending for.

5. Take courage, believer, for the cause is good. You fight for the honour of your God, for his precious truths, and for "the liberty where with Christ hath made his people free;" yea, for the defence of everything that is valuable to ourselves and our posterity. The liberties and privileges of the church and kingdom of Christ in this land have been handed down to us at the expence of the blood of Christ, and the blood of many of his martyrs; and shall we not take courage to maintain and defend what has been transmitted to us at such a dear rate?

6. The enemy is but weak, and a courageous stand will make them to give way. "Resist the devil, and he will flee from you;" so resist his emissaries, that are carrying on a course of defection, and they will give back; or put them to such a stand, that they will be at their wits end, as we see it was with the Jewish court, Acts 4 &c. You know, when Goliath was slain by David, the heart of the Philistines failed them, and they fled. Sirs, Goliath is slain by Christ; he "through death hath destroyed him that had the power of death;" and therefore a noble stand against his armies will soon dispirit them.

7. Take courage, believer, for JEHOVAH, God, Father, Son, and Holy Ghost, is on your head, Mic. 2 at the close. And, if everlasting strength be on your side, what have you to fear? Ps. 46, &c.

8. The victory is sure. The spoils are already in the hand of our glorious General, and he has promised to give the victory to all that are faithful unto the death in cleaving to him and his way; and therefore up the heart. You see what a train of promises are made to the overcomers, Rev. 2 and 3

I conclude with a few advices, in order to your being fortified with Christian courage against the shadows of death that may cast up in your way through the wilderness.

1. Take care that your covenant with hell, and your agreement with death, be broken; and that you be really settled by faith upon the foundation that God has laid in Zion. O see that you be not building upon any foundation of sand with respect to your eternal concerns, but that you be really built upon the rock Jesus Christ, for "another foundation can no man lay, than that is laid, which is Jesus Christ." You may read to this purpose, Matth. 7:24–27, where you see, that there are but two foundations that all men are building their hope of salvation upon, either upon the rock, or upon the sand. Christ himself is the rock; and all other things else, whether general mercy, self-righteousness, common graces or attainments, they are but foundations of sand. And you see also, that when storms of trouble blow, the house built upon the rock stands the shock; but the house built upon the sand falls, and "great is the fall of it." And therefore my advice unto you, in order to your standing when storms blow that have the shadows of death in them, is, For the Lord's sake, take care that the foundation be well laid upon Christ, so that ye be joined to him by the bond of faith of God's operation; receive him, and rest upon him, as "made of God unto you (sinners) wisdom, righteousness, sanctification and redemption."

2. Study not only to have faith in the habit, but to have faith in a continual exercise; for faith, like the spring of a watch, sets all the other wheels, I mean, the other graces of the spirit, a-going; such as, love, repentance, fear, hope, patience, and joy in the Lord: and while these are kept in exercise, there is no fear, though the shadows of death should stretch themselves over us. Hence the apostle exhorts Christians "above all to take the shield of faith," Eph. 6:16, because all depends upon the grace of faith, which itself depends upon Christ: "I can do all things (says Paul) through Christ strengthening me." Faith speaks like a little omnipotent; faith is a victorious grace, that overcomes the world, and all difficulties in its way. By faith it was that these worthies, Heb. 11 did wonders; by faith they "quenched the violence of fire, turned to flight the armies of the aliens, and raised the dead out of the grave;" by faith they "endured cruel mockings and scourgings," &c. When created comforts evanish, riches, relations, pleasures; well, in that case, faith will look to the Lord, and have a respect to the Holy One of Israel; when sense can find nothing to stay upon, all props are withdrawn, faith will stay itself upon the Lord; when the promise seems to fail, faith will wait, and not make haste; when the strength of created grace begins to fail, faith will stay and sit down upon everlasting strength, Is. 26:3. So then, study to have faith in exercise.

3. Study to get your hearts steeled with Christian fortitude and courage, which is the natural fruit of that faith which "worketh by love." We have a noble pattern of this, in the glorious Captain of salvation, whose followers we are called to be, particularly in a suffering lot: he "set his face like a flint," and challenges all his enemies to encounter him, Is. 1, "He is near that helpeth, who will contend with me?" &c. Paul followed his Master's example, when he was told that bonds and afflictions did abide him, Acts 20:24, he answers, "None of these things move me; I am ready not to be bound only, but to die," &c. And when he was to appear before that cruel monster Nero, and no man to own him, or stand by him, yet he stands his ground, resolving rather to die on the spot, than dishonourably to recede from his principles and profession. What holy courage breathes here in the words of David, Yea, though I walk through the valley of the shadow of death, I will fear no evil, &c.

4. Another advice I give you is this, Study to get rid of the idol of self; self-righteousness, self-wisdom, self-sufficiency. "If any man will be my disciple, let him deny himself, and take up his cross, and follow me." The prevalency of self was the forerunner of Peter's fall; "Though all men should deny thee, yet so will not I." He was too confident of his created grace and strength; and the Lord, in order to humble him, and unbottom him from his kind of confidence, will let him fall into a mire of sin, and deny him in the hour of temptation, at the voice of a silly maid. There are two things wherein the strength of the Christian lies. (1.) Self-diffidence. (2.) Confidence in the Lord. If these two be maintained, they will make the believer stand, when the darkest shadows of death are round about him. "We are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of the Lord." This is just the way and work of faith; it travels between self-emptiness and all fulness, between self-guiltiness and everlasting righteousness, between self-weakness and everlasting strength; hence David, "I will go in the strength of the Lord, making mention of thy righteousness, even of thine only."

5. Study to get your heart weaned from, and mortified to, the world, and all the fading interests and enjoyments thereof. The world is a dead weight upon the soul, especially in a day of trial, where the love of it has the ascendant and prevalency in the heart; hence we are told, that Demas forsook Paul, and the profession of Christianity, by having loved this present world; "If any man love the world, the love of the Father is not in him." And if the love of the Father be not in us, it is impossible we can stand in a shaking day. There are these things in the world that we should study to be mortified unto, in order to our standing in a time of trial.

1st, Our worldly estates and riches. "The love of money is the root of all evil, which while some have coveted, they have erred from the faith," &c. O what a seandal is it to Christianity, to see men professing Christ and Christianity, so wedded to the world, and the perishing riches of it! In order to our getting it under our feet, let us view it in the light wherein God has set it to us in his word; his verdict of things is the truest; and if we believe him, all that is in it is mere "vanity, vanity of vanities," &c. Let us contemplate things above, and look at things not seen, &c. What will it appear when we are a little beyond death?

2ndly, Let us study to be mortified to our worldly credit, our name and reputation in the world. It commonly goes very near us, and it was among the sharpest of trials that the worthies met with, Heb. 11 when they endured "the trial of cruel mocking." It is no easy thing to proud nature to have our name and reputation torn by reproach, and cast out as evil: yet, I say, if we would stand in a day of trial, we must lay our worldly name and credit at the feet of Christ. He was content to have his "name, which is above every name," blackened with reproach for us; he was called "a blasphemer, a wine-bibber, a friend of publicans and sinners," an effecter of popularity, yea, a devil: but "he endured the cross, and despised the shame of it." Sirs, let us remember that we are neither to stand or fall according to the world's verdict of us: "It is a small thing for me to be judged of men: he that judgeth me is the Lord." Let us remember, that there is a real glory in bearing reproach for Christ and his cause: Moses "esteemed the reproach of Christ greater riches than all the treasures of Egypt."

3dly, Let us study to be mortified to worldly ease, quiet, and liberty. Paul lays his account with "bonds for the name of Christ." Sirs, what the matter of being, like Paul and Silas, shut up in a dungeon for Christ, and under chains, if his presence be with us, as it was with them? &c. A prison has been hanselled by the most eminent of the saints now in glory, Jer. 32; Matth. 4:12; Acts 5:18. But God loosed his prisoners, and set them free at length. Commonly, when men are cruel, the Lord is kind: he "looks down from heaven, to hear the sighing and groanings of his prisoners," &c. A prison or confinement by men is not hell; men have their prisons, and God has his. We read of these who sinned in the days of Noah, that are now in the prison of hell, 1 Pet. 3:19; that is a terrible prison indeed, no relief there: little hazard of men's prisons, if that be all the hell we are to endure.

4thly, Let us study to get our affections mortified even to the inordinate love of life. This indeed is a hard lecture; yet it is a lecture that we must learn, if we be the followers of Christ, when a day of trial comes. Sirs, if ever you took on with Christ the Captain of salvation, you have laid your lives at his feet, and all the comforts of life to be disposed of by him, &c. Die we must one time or other, and we can never part with it more honourably than in the cause of Christ, &c. Christ parted with his valuable life for us, and shall we spare our poor miserable life for him! Again, think what a life of glory you enter into, when you lay down your life for his cause, &c.

6. In order to our being prepared for encountering the shadows of death, secure these three good things, and there is no fear; a good God, a good cause, and a good conscience.

1st, Secure the presence of a reconciled God in Christ. It was the faith of this, that made David so bold here in the text: Though I walk through the valley, &c. His promise is sure "I will never leave thee, nor forsake thee," &c. "When thou passest through the waters, I will be with thee," &c. Let faith fasten on his word, and say, "This God is my God for ever and ever, and he shall be my guide even unto death."

2dly, Secure a good cause. It is a miserable heartless thing for a man to suffer as an evil-doer, to suffer as a busy body in other men's matters; but to suffer for Christ, for the doctrine, discipline, worship, and government of his house, to suffer for his members, or for cleaving unto the least of his truths, is comfortable and creditable; and we are to "account it all joy when we fall into divers temptations" and trials on this account, even though but the least hoof of divine truth be concerned; for better heaven and earth were unhinged, than one jot or title of the truth of God be suffered to fall to the ground.

3dly, Secure a good conscience to bear you company; for this is like a bird in the bosom, that makes the countenance glad, even when storms blow hard from without. "This is our rejoicing, the testimony of our conscience," &c. And, in order to your having a good conscience, get it sprinkled with the blood of the Lamb, and keep at the greatest distance from every thing that may defile it, even though it should offend the whole world in so doing.

7. Keep your eyes fixed upon Jesus as our glorious pattern, and see him within the veil, with the spoils of hell in his hand, Heb. 12:2, "Let us run with patience the race that is set before us, looking unto Jesus," &c. View him as the renowned Captain of salvation, coming from Edom. Eye him,

1st, As our Redeemer that has satisfied justice for us. So did Job; "I know that my Redeemer liveth," &c. This put him in case to look death and the grave in the face.

2dly, Eye him as your Leader, and the Captain of salvation made perfect through sufferings. He did wade a sea of blood and wrath, and he is now on the other side, crying, "Fear not; for I was dead, and am alive."

3dly, Eye him as your head of influence, and wait for supplies of grace from him; for he will not be wanting to give out life and strength to his members, as he has service for them, &c.

Lastly, Eye him as a head of government, having all power in heaven and in earth in his hand, for the benefit of his mystical body; for this will make you sing in the midst of tribulation, saying, "The Lord liveth, and blessed be my rock: and let the God of my salvation be exalted. The Lord shall reign for ever, even thy God, O Zion, unto all generations. Selah."

THE SOLEMNITY OF CHRIST'S ASCENSION TO THE THRONE OF GLORY

BEING THE SUBSTANCE OF TWO SERMONS

PREACHED AT THE CELEBRATION OF THE LORD'S SUPPER AT ABERNETHY, APRIL 28, 1734

PSAL. 47:5.—God is gone up with a shout, the Lord with the sound of a trumpet

THE FIRST SERMON ON THIS TEXT

THIS psalm seems to have been composed upon the occasion of that great solemnity, of carrying up the ark from the house of Obed-edom unto the city of Zion; the history of which we have, 2 Sam. 6 and 1 Chron. 13:6. But as Zion was a type of the church, and the ark a type of Christ; so this has plainly a respect unto the ascension of Christ unto heaven, and, as a consequence and fruit thereof, to the spreading and enlargement of his kingdom in all parts and nations of the world.

The psalm begins with an exhortation to praise, ver. 1, "O clap your hands, all ye people, shout unto God with the voice of triumph." The party exhorted is, "all ye people;" not only all the tribes of Israel, but all the ends of the earth, are concerned in this common Saviour and his salvation; and therefore all are exhorted to join in this triumph, of celebrating the glory of our Redeemer. And they are exhorted to clap their hands, and shout with the voice of triumph, like men in a transport that cannot contain themselves. Clapping of the hands, and shouting upon any solemn occasion, is a token of approbation. Every soul that hears of Christ, should approve of the device of Infinite Wisdom through him: "This is a faithful saying, and worthy of all acceptation," &c. A token of joy and pleasure. Christ is the joy and pleasure of his Father; and he is also the joy of all the redeemed, they are just "gladened with his countenance," as the expression is, Ps. 21:6. A token of admiration and wonder. God manifested in the flesh, is the wonder of angels, and the admiration of all the saints, both in the church militant and triumphant.

Now follows some considerations to induce and engage all people to praise and gratitude.

1. Our Redeemer is to be praised, because of the awful majesty of God that is in him: "The Lord most high is terrible." But, say you, is this matter of praise? Answ. It is great matter of praise that our Redeemer is none other than the Most High God, who strikes terror upon the powers of hell; he comes to bruise the head of the serpent, and through death to destroy him that had the power of death; he is terrible to all the wicked enemies of his church and people; for "he cutteth off the spirits of princes, and is terrible to the kings of the earth." Is it not matter of praise unto the church, to have this God for our God, for our everlasting friend?

2. He is a sovereign Lord, and his dominion is universal; "he is a great King over all the earth." His kingdom is so extensive, that it reaches from sea to sea, and from the river unto the ends of the earth, according to the promise made to him by his Father, "I will give him the Heathen for his inheritance," &c.

3. He is to be praised for the honour and victory that he gives unto all his ransomed: "He will (ver. 3) subdue the people under us, and the nations under our feet;" i.e. through him we shall be conquerors, yea, "more than conquerors;" in him we shall "rule the nations with a rod of iron," according to what we have, Psal. 149.

4. He is to be praised for the pleasant portion and goodly heritage that he bestows upon all his true Israel: ver. 4, "He shall choose our inheritance for us, the excellency of Jacob whom he loved;" i.e. he will order every thing in our lot in the world, to his glory and our good; and, which is best of all, he himself will be our portion for ever, when flesh and heart fails; and this is "an inheritance that is incorruptible, undefiled, and which fadeth not away."

5. He is to be praised upon the account of his triumphant ascension to heaven in our nature, the views of which just fill the church here with transport of wonder and praise: ver. 5, 6, 7, God is gone up with a shout, &c.

It is the first part of ver. 5. that I design to insist upon, God is gone up with a shout. Where notice,

1. The glorious and awful name and character of our Redeemer; he is God; i.e. God, not absolutely or essentially considered, for in this respect he cannot properly be said to go up, or come down; but it is God in our nature, in the person of the Son, God manifested in the flesh; that God who is the object of all praise and adoration, ver. 6; that God who is "King over all the earth," ver. 7; that God who "reigneth over the heathen," and who "sitteth upon the throne of his holiness," ver. 8; "the God of Abraham, to whom all the shields of the earth do belong;" it is that same God that is gone up with a shout. Who dares to wear that great name, but only he who is in the form of God, and thinks it no robbery to be equal with God? Among other winds that are blowing at this day in the valley of vision, the wind of blasphemy against a glorious Trinity, and particularly blasphemy against our glorious Emmanuel, blows very hard. I fear there are more in this land, that are carried of with the wind of that detestable Arian heresy, than we are aware of; and therefore it concerns all that love the Lord Jesus, to think and speak honourably of him, and to be established in the faith of his supreme and self-existent Deity; you see here how honourably the church speaks of him, with a view to his ascending in our nature, God is gone up with a shout, the Lord (or JEHOVAH) with the sound of a trumpet.

2. Notice his ascension and exaltation; he is gone up. This plainly alludes unto the carrying up of the ark to the hill of Zion, which was done with great solemnity; the ark being the instituted token of God's special presence among them; its being carried from the house of Obed-edom, where it had remained in obscurity, to the high hill of Zion, did typify the ascension of Christ unto mount Zion, the heavenly Jerusalem above, from this lower world, where his divine glory had been eclipsed for about three and thirty years.

3. In the words we have the solemnity of Christ's ascension; he is gone up with a shout, and with the sound of a trumpet. When the ark was carried up unto mount Zion, David danced before it, and the priests blew with their trumpets, and the people huzzaed and shouted for joy. Indeed, when Christ ascended into heaven, we do not read of any such shouting or sounding among the inhabitants of this lower world; but there was a great and glorious solemnity among angels, and the spirits of just men made perfect. The psalmist speaks of the solemnity of Christ's ascension among the inhabitants of the invisible world, Psal. 68, "The chariots of God are twenty thousand, even thousands of angels: the Lord is in the midst of them as in Sinai. Thou hast ascended up on high," &c. And it is thought by the judicious Owen, that, in the 5th chapter of the Revelation, it is the solemnity of Christ's ascension to the throne of glory that is spoken of, ver. 11–14, "I beheld, and I heard the voice of many angels round about the throne: and the number," &c. Oh! Sirs, we generally think little of Christ's ascension; and indeed it made little noise here below: but it made a great noise in the other world, and will make heaven to ring with shouts of praise through an endless eternity. But I do not insist further upon the explication of the words.

OBSERVE, "That the ascension of Christ unto heaven, or his ascension unto the throne of glory, is great matter of joy and triumph both in the church militant and triumphant," (viz.) Here it is told us as matter of praise and triumph, even to us who are yet in a militant state, that God, in our nature, is gone up with a shout, and the Lord with a sound of a trumpet; and therefore the exhortation follows, "Sing praises to God, sing praises: sing praises unto our King, sing praises." We are called to join in the solemnity. O rejoice in an exalted Christ, "ye righteous: and shout for joy, all ye that are upright in heart."

Here, through grace, I would,

I. Confirm the truth of the doctrine, that God in our nature is ascended.

II. I would inquire what is supposed or implied in that expression of his ascension, he is gone up.

III. I would speak a little of the solemnity of his up-going, implied in his going up with a shout, and with the sound of a trumpet.

IV. I would make it evident, that his going up is indeed a matter of joy and triumph unto all that believe it, whether in the visible or invisible world, in the church militant or triumphant.

V. Make some application of the whole.

I. The first thing is, to prove the truth of this doctrine. And there are two things to be proved. 1. That Christ is gone up or ascended. 2. That this is matter of triumph and joy to the church militant and triumphant.

As to the first of these, that Christ is actually ascended, or that God is gone up in our nature.

1. This was typified under the Old Testament by the ark, which continued in a wandering uncertain condition, as to the place of its abode, till at length, as you heard, it was taken up to mount Zion, and fixed in that secret place of the temple, called "the holy of holies," which typified the highest heavens into which Christ is now entered in our nature. This was also typified by Joseph, who, after he had been sold by his brethren, carried into Egypt like a slave, unjustly cast into prison, and laid under fetters of iron, was taken from prison, exalted in the court of Pharaoh, having the whole government of the kingdom devolved upon him, vested with such absolute authority, that he bound their nobles with fetters of iron at his pleasure, every one bowing the knee before him. See how this answers the antitype, Phil. 2:6–11.

2. Christ's triumphant ascension was not only typified, but foretold by the prophet. Ps. 110, we are told, that he should sit on his Father's right-hand, and after he had "drunk of the brook in the way, he should lift up the head," and be vested with such power and authority, as to "strike through kings in the day of his wrath, and wound the heads of his enemies over many nations." In a word, all the prophets prophesied of his resurrection and exaltation, how he was first "to suffer, and then to enter into his glory."

3. This is further evident from the testimony of famous witnesses, Acts 1 we are told, that when Christ had led the disciples out of Jerusalem to mount Olivet, while he was talking with them about the affairs of his kingdom, after he had instructed them as to their management in these matters, he was taken up into heaven, and a cloud received him out of their sight; and thereupon two of his glorious retinue, clothed in white, whom he had on purpose left behind to comfort his disciples, say to them, ver. 11, "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall so come, in like manner as ye have seen him go into heaven." We have this same truth attested by the proto-martyr Stephen, Acts 7:55, 56, while standing before the Jewish council, he, being filled with the Holy Ghost, his face shining like the face of an angel, cries out, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God;" and Paul tells us, that "he was seen of him also, as of one born out of due season."

4. This is further confirmed from many pleasant texts of scripture, Heb 1:3; 4:14; 8:1; 12:2, and many other places, where we read of his being "at the right hand of the Majesty on high."

5. This appears from the glorious fruits and consequences of his actual ascension to the throne of glory, which have appeared in the open view of all mankind. If he be not gone up, and actually vested with all power in heaven and in earth, whence was it that the Spirit was poured down from on high in such a miraculous way and manner at Pentecost, Acts 2, like the rushing of a mighty wind, resting on each of the apostles like cloven tongues of fire? Whence came the gift of tongues, whereby the illiterate fishermen, who knew no language but their mother tongue, were enabled to speak with the greatest volubility all manner of languages? Surely this power from on high came down from him who had gone up with a shout, that they might be in a capacity, according to the commission they had received from him, to "go and teach all nations" the knowledge of the mysteries of salvation through him, and particularly that he who "was dead, was now alive, and liveth for evermore;" and that he "had the keys of hell and of death."

Whence came the gift of miracles, the opening the eyes of the blind, the unstopping the ears of the deaf, their healing the sick, and raising the dead, and the like excellent signs and wonders which were wrought by the hands of the apostles and disciples, of which we read in the Acts of the apostles? These things were not done in secret, but in the open view of the whole world: and whatever miracles they wrought, they were always done in the name of a risen and exalted Jesus.

How came it about, that, by the simple preaching of the doctrine of Christ's resurrection and exaltation, the Mosaic œconomy, which had the authority of the divine institution, was unhinged; the idolatries of the heathen, in which they had been habituated for many ages and generations, made to fall down and give way to the kingdom and government of Christ, and the purity and simplicity of gospel-worship? How came it about, that, in the compass of a very few years, almost all nations were brought to bow to the royal sceptre of this exalted King; for Paul tells us, that even in his day, the sound of the apostles "went into all the earth, and their words unto the ends of the world?" How came it about, that the followers of Christ, and his doctrine and kingdom, were not entirely buried in oblivion, when the strength of the Roman empire, which had subdued all nations under it, was employed to stifle and suppress it, in ten several bloody persecutions? Whence was it, that the disciples of a crucified Christ, with such invincible courage, were enabled to bear the greatest barbarity that their enemies could exercise upon them? How came their numbers rather to increase than diminish when so many millions of them were slaughtered for their adherence unto the faith of Christ's resurrection from the dead? How came it about, that the Roman emperors, and that whole powerful empire, after their utmost efforts to raze the name of Christ and Christianity from the earth, were at length obliged to bow at the name of Jesus, and to confess, that he was the Lord of all, to the glory of his eternal Father? All these things, I say, are clear and uncontested evidences of the ascension of Christ, and his ascension to the throne of glory above. And I am ready to think, that it was with a view to these, and the like events, that were to follow upon his resurrection and exaltation, that he said to his disciples, while he was yet on this side of death, and of the sea of his sufferings, John 14:12, "He that believeth on me, the works that I do, shall he do also, and greater works than these shall he do: because I go unto my Father:" and indeed it was fit that he should do greater works after he came to the throne, than when he was yet on the dunghill."

I should now go on to prove, that Christ's ascension to the throne of glory, is matter of triumph and shouting to all the redeemed, both in the church militant and triumphant; but this will be cleared in the sequel of the discourse; and therefore I wave it now, and proceed to,

II. The second thing in the method, which was, to shew what is imported in this expression of his going up: God is gone up with a shout. I answer in these particulars.

1. It implies his voluntary humiliation, according to that of Christ, John 3:13, where he says to Nicodemus, in order to afford him a view of his divine nature, and of his humiliation and exaltation at once, "No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." Our great and glorious Redeemer, though he had glory with his Father before the world was; though he was by him as one brought up with him; was daily his delight, rejoicing always before him; yet he rejoiced in the habitable parts of the earth, and his delights were with the sons of men: such was his kindness to the fallen tribe and family of Adam, that he would needs pay us a visit in our low estate. More particularly,

2. God is gone up; it supposes his incarnation, or assumption of the nature of man; for, as I said in the explication of the words, God essentially considered cannot be said to go up or to come down, to ascend or descend, because he fills heaven and earth, and the heaven of heavens cannot contain him; therefore his going up must have a respect unto him as incarnate. And here is a mystery that you and I had need to be learning every day. This is a strange thing that God hath wrought in the earth, the fulness of the Godhead dwelling bodily in the man Christ Jesus. Without controversy, it is a great mystery, that "the Word was made flesh and dwelt among us. In the fulness of time, God sent forth his Son made of a woman." O! let every one of us for himself take hold of this kinsman, as Ruth did of Boaz, and claim relation to him, saying, "Cast thy skirt over me, for thou art my near kinsman."

3. Christ going up; it supposes, that he had ended or finished the work or service for which he came down into this lower world; that he had fulfilled the law, satisfied justice, and brought in everlasting righteousness. To this purpose is that of Christ, John 16 speaking of the work of the Spirit, when he should be poured out after his ascension, he shall convince the world "of righteousness, because I go to the Father." Sirs, if Christ had not brought in everlasting righteousness, if he had not magnified the law and made it honourable, he could never have gone up to the Father; but his going up with a shout of triumph, is a declaration to the world, that "the Lord is well pleased for his righteousness' sake."

4. It supposes his resurrection from the dead, whereby he was justified as the public head and surety of an elect world, and declared to be the Son of God with power, according to the spirit of holiness. If the bonds of death had detained him, he could never have gone up with a shout. O! Sirs, Christ is risen indeed, and by his resurrection we are begotten again unto the lively hope of "an inheritance, incorruptible, undefiled, and which fadeth not away."

5. God is gone up with a shout, implies that the gates of glory, which had been shut, were again open by the death and satisfaction of Christ. Immediately upon the breach of the first covenant, heaven's gates were barred against Adam and all his posterity, and would have continued so to all eternity; but, upon the satisfaction of Christ, promised and actually made, and fulfilled in the fulness of time, the gates of glory were cast open for the reception of Christ himself, as the surety, and of all that do by faith fly in under the covert of his righteousness; hence we are said to "have boldness to enter into the holiest by the blood of Jesus," Heb. 10:19.; and the ground of this you have, chap. 9:24. "Christ himself entered into heaven, to appear in the presence of God for us."

6. It implies, that God the Father is perfectly well pleased with the person and undertaking of our glorious Redeemer; for, if he had not been well pleased, how could he give him such a solemn reception after his work was done? God the Father he declares his satisfaction with him, while he was yet about his work, "This is my beloved Son, in whom I am well pleased:" and when his work was ended and finished, he testified his satisfaction with it, by giving him a triumph upon the back of it; he ushers him into the throne of glory with the joyful shouts and triumphs of the heavenly host of saints and angels.

7. It implies, that when Christ ascended, after his finishing our redemption, he was received into heaven with the universal applause and admiration of the triumphant company. O! Sirs, when the Son of God returned to heaven, wearing the nature of man, carrying the scars of the wounds he got upon the field of battle, when he bruised the head of the serpent, how did every one of the heavenly company study to outdo another in warbling forth his praises! How did the arches of heaven echo and resound, while the triumphant Conqueror resumed his throne, crying, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and dominion, and honour, and glory, and blessing! Salvation to our God which sitteth upon the throne, and unto the Lamb for ever and ever!" But this leads me to,

III. The third thing in the method, which is, to speak a little of the solemnity of Christ's ascension; for here we are told, he went up with a shout, and with the sound of a trumpet. And here let us consider,

1. The place from whence he did go up. He went up from this earth, where he had many a sorrowful and weary day; for he was "a man of sorrows, and acquainted with grief." Oh! what a sense of sorrow and misery had he gone through from his birth to his grave! He was indeed "the hind of the morning," as he is called in the title of the 22d psalm. This world was the huntingfield, where dogs compassed him about, and pursued him till they bit him to death upon mount Calvary. What good reason had he to hate this world, where he had met with such bad entertainment? especially if we consider,

2. Whither he is gone up. He is gone up into the third heavens, where no unclean thing can enter; and the heavens are to contain him till the time of the restitution of all things. He is gone to a paradise of pleasure, where the old serpent cannot enter; there is no lion or ravenous beast to hurt or destroy in all that holy mountain. He is gone up from the dunghill to the throne, where he is swaying the sceptre of glory, where thrones and dominions, principalities and powers, angels and archangels, cherubims and seraphims, attend him, as his ministering spirits, waiting his orders, to do service to his mystical body yet upon earth.

3. To whom is he gone up? You have an answer unto this, in his words to Mary, John 20:17, where he gives her a commission; "Go, tell my brethren, that I ascend unto my Father and your Father, and to my God and your God." He had from all eternity lodged in his Father's bosom; he had been by him as one brought up with him; he was daily his delight, rejoicing always before him: and, O! what an infinite satisfaction would it be to him to return to his Father, to be possessed of that glory that he had with him before the world was!

4. Consider through what region, and through whose territories he went up. He went up through the region of the air, the territories of the devil, whose principal residence is in the air, therefore called "the prince of the power of the air." And, O! how did it gall and torment that proud spirit, and all his apostate legions, to see the Captain of our salvation return in triumph through his kingdom, from the field of battle, carrying the spoils of the enemy along with him, every one of them obliged to bow at the sound of the name of Jesus!

5. Consider his levee or retinue that attended him when he went up. This seems to be pointed at, Ps. 68:17, "The chariots of God are twenty thousand, even thousands of angels: the Lord is in the midst of them as in Sinai:" and then it follows, "Thou hast ascended up on high." Angels are called "the chariots of God;" his chariots of war, which he makes use of against his enemies; his chariots of conveyance, by which he transports his favourites into his house of many mansions, as we see in the case of Elijah and Lazarus; his chariots of state, that attend him in his solemn appearances. When he descended upon mount Sinai, at the delivery of the law, he was accompanied with myriads of angels; and now, after he had fulfilled and magnified the law, and made it honourable, as our surety, he returns to glory with these myriads of angels attending him, "The Lord is in the midst of them, as in Sinai." O what a splendid train attended our Redeemer, when he went up into the invisible world of spirits!

PSAL. 47:5.—God is gone up with a shout, the Lord with the sound of a trumpet.

THE SECOND SERMON ON THIS TEXT

AFTER a short recapitulation of the preceding heads, I go on in discoursing the solemnity of Christ's ascension to the throne of glory in our nature. And therefore,

6. We may here consider the spoils and trophies he carried along with him when he went up; "for, when he ascended up on high, he led captivity captive."

1st, Then, the head of the old serpent was among the spoils of Christ's victory, which he carried along with him. Our glorious and renowned Deliverer, he encountered Goliath, and slew him with his own sword; through death he destroyed him that had the power of death, that is, the devil; he brake the head of leviathan in the waters, and gave him to be meat to them that inhabit the wilderness. Christ's victory over principalities and powers on the cross, is a sweet banquet to believers travelling through the wilderness of this world.

2dly, The keys of the grave are among the spoils Christ carried with him when he went up with a shout: "Fear not: for I have the keys of hell and of death," Rev. 1:18. Christ descended into the grave, and came out of it again, carrying the gates of the grave (like Sampson) away with him; and he proclaims to all his friends, "I have ransomed you from the power of the grave; I have redeemed them from death: O death, I will be thy plagues, O grave, I will be thy destruction."

3dly, The debt-bond that we were owing to justice, retired and cancelled, is among the trophies of Christ's victory that he carried with him when he went up with a shout. Col. 2:14, there we read of a "hand-writing that was against us, and contrary to us." What was it, but just the curse of the broken law, which we had all signed in our first father Adam, when he gave his consent unto the covenant of works? By this all the race of Adam were bound to lie under the wrath and curse of God for ever. Well, Christ took this out of the way: by the nails of his cross the bond was cancelled and retired, for "he hath redeemed us from the curse of the law, being made a curse for us;" and this retired bond is among the trophies of his victory.

4thly, When he went up with a shout, he carried along with him the broken law, repaired, yea, magnified, and made honourable, by his obedience unto the death. Christ was made under the law, to redeem them that were under the law; and we may suppose, that, when Christ ascended, he made a report to his Father, that, according to his orders he had fulfilled the whole commandments of the law, and so maintained the honour of the justice, holiness, and sovereignty of God. O Father, would he say, here is the holy law, which was broken by the sin of many, repaired, yea, magnified, and made honourable; and thereupon the Lord declares himself well pleased for his righteousness' sake; upon which the whole redeemed company cry with a loud voice, "Sing praises to God, sing praises: sing praises unto our King, sing praises."

5thly, When Christ ascended with a shout, he carried not only the keys of death, but the keys of the house of David along with him; that is, an absolute dominion, sovereignty, and headship over his church, and over all creatures for the church's sake: Is. 22:22. "The key of the house of David will I lay upon his shoulder: so he shall open, and none shall shut, and he shall shut, and none shall open," The key was the badge of authority and sovereignty; this is committed to an exalted Christ, it is a jewel of his crown; and it ill becomes either parliaments or assemblies to enact laws which do not bear the stamp of his authority upon them. Thus you see some things that Christ carried with him when he ascended.

7. With respect to the solemnity of Christ's ascension, we may consider that he went up with a shout. And here,

1st, You may ask, Who were they that gave the shout? We read of nothing but a deep and silent gazing after him, as he went up from this lower world, Acts 1:9–11; where then was the shouting? Answ. The shouting was not in the church militant, but in the church triumphant, among an innumerable company of angels, and the spirits of just men made perfect: these sons of God shouted for joy, when they saw their glorious head of redemption and confirmation coming in personally among them, with his vesture dipt in blood, and his name written on his thigh and vesture, "The King of kings, and the Lord of lords;" a name above every name that can be named, whether in this world, or that which is to come. When a victorious general, after a long absence, and great dangers, returns back to the army, the whole army will welcome him with a shout; so the armies which were in heaven, clothed with fine linen, white and clean, when they saw the Son of God coming in among them, wearing the nature of man with all the ensigns of glory and victory, shining with the brightness of his Father's glory and majesty; we may easily think that they would make heaven to ring with their hallelujahs and shouts.

2dly, You may ask, What kind of shouts were among that triumphant company, when the Lord Jesus went up to his throne and kingdom? Answ. We may easily suppose that it was,

(1.) A shout of approbation. Every one of the ransomed, all the angels, they would approve of his conduct in the management of the great undertaking of redemption. O! says the Father, I am well pleased with him; and, in token thereof, I set him at my right hand of Majesty on high: and then the whole triumphant company would cry, Amen, Hallelujah, for he has done all things well.

(2.) A shout of joy and gladness was heard when Christ ascended. There is joy in heaven among the angels when but one new member is added to his mystical body; how much more, when Christ himself in person entered the upper regions of glory? How would they cry one to another then, as Rev. 19:7. "Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his bride hath made herself ready?"

(3.) A shout of praise and gratitude. Every harp would be tuned, and every tongue loosed, to cry, as Rev. 5:9. "Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, and hast made us kings and priests unto our God:" and so every one casts down their crowns at his feet, saying, "Worthy art thou to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing."

(4.) A shout of admiration and adoration was heard among the triumphant company, when Christ went up. The dazzling beams of our Redeemer's glory, obliges the angels to cover their faces with their wings, when they see him upon his throne, high and lifted up, crying, "Holy, holy, holy is the Lord God of hosts, the whole earth is full of his glory." When Israel saw the glory of Christ shining in the destruction of Pharaoh and his host, they were struck with wonder, saying, "Who is a God like unto thee, glorious in holiness, fearful in praises, doing wonders?" How much more would the ransomed in glory sing this song, when they saw all the enemies of our salvation drowned in the sea of divine wrath? Hence it follows,

(5.) That there was a shout of victory and triumph heard among the heavenly crowd, when Christ went up, like that, Exod. 15:1, 3, "The Lord has triumphed gloriously. The Lord is a man of war: the Lord is his name." And ver. 6, 7, "Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy. And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble." Thus you see that God in our nature went up with a shout, the Lord with the sound of a trumpet.

IV. The fourth thing in the method was, to shew what there is in the ascension of Christ that affords such ground of triumph. Here I will name a few things that may make us, even in a militant state, to fall a shouting with the church triumphant in heaven. Here then let us consider in what capacity and upon what business he is gone up; for he is not gone up to heaven as other saints when they die, and depart to glory, in a private capacity; no, but he went up in a public capacity, in the name of his whole mystical body. More particularly,

1. God is gone up with a shout, as our forerunner, to open the way to glory, and to make a report of what was done in the days of his humiliation upon this earth: Heb. 6:20, "Whither the forerunner is for us entered, even Jesus, who is made an high priest for ever after the order of Melchizedeck." As a forerunner he rides the way, that we may follow him by faith into the holiest, and may follow him at death without fear of that last enemy, Rev. 1:17. And as a forerunner he goes before to tell tidings, that the law is fulfilled, justice satisfied, and every thing agreed upon in the council of peace for the redemption of lost sinners actually accomplished. "I have finished the work which thou gavest me to do," John 17. "Shout for joy then, all ye that are upright in heart."

2. He has gone up as a victorious general, to receive a triumph after the battle. When man sinned, he fell under the power of Satan, the god of this world, and he was carrying all Adam's posterity away, as so many prisoners in chains; and when that question was put, "Shall the lawful captive be delivered, shall the prey be taken from the terrible?" Angels and men were concluding that it was impossible, because not only was the enemy powerful, but he had the justice and faithfulness of God engaged in the penalty of the broken covenant of works on his side. Well, but says the glorious Redeemer, Emmanuel, the Son of God, "Even the lawful captive shall be delivered, the prey shall be taken from the terrible; and I will do it in a consistency with the law, and to the honour of God's holiness, justice, and sovereignty, and other perfections. Accordingly, he takes and bruises the head of the serpent in the satisfaction of justice; "he comes from Edom with dyed garments," like one that "tradeth in the wine fat;" and after the victory he goes up to heaven with a shout, leading captivity captive; and now he has made all his and our enemies his footstool: and may not this make all the redeemed to shout with the voice of triumph?

3. He is gone up as a bridegroom, to prepare a lodging for his bride, and to make suitable provision for her against the day of the consummation of the marriage: John 14:2, 3, "In my Father's house are many mansions:—I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am there ye may be also." Hast thou been determined, poor soul, to give heart and hand to this better Husband, saying, "I am the Lord's, I will be for him, and not for another?" Well, here is good news, God is gone up with a shout, the Lord with the sound of a trumpet; and he is gone to make ready thy lodging and room in heaven, against the time when thou shalt follow him. Perhaps thou dwellest in a crazy house of clay now, that is ay drooping, and thou art afraid every day it fall down about thy ears; but up thy heart, the day of thy redemption draweth nigh, ere long the Bridegroom himself will come and fetch thee home to himself, and "thou shalt enter the King's palace with gladness and rejoicings, and mirth on every side; and thou shalt be brought unto the King in raiment of needlework, and presented unto him without spot or wrinkle," &c.

4. God is gone up with a shout in our nature, as "the great high priest of our profession:" Heb. 4:14. "Having a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession." And, chap. 9:12, "Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us." Heb. 10:21, 22. It was the ground of Israel's confidence towards God, when their priest went into the holy of holies, with the names of all the tribes of Israel in his breastplate, and was accepted of God; so it is the ground of our confidence and boldness, that our Jesus is passed into the heavens, "Having an high priest over the house of God, let us draw near with a true heart," &c. You were hearing yesterday in the action-sermon, that the high priest under the law had bells hung upon his garment, which made a sound when he entered into the holy of holies; by hearing of which the people of Israel, attending without the vail, knew that he was alive, which was the signal of their acceptance in him. Sirs, our great New Testament high priest, Christ Jesus, he is gone within the vail to the holiest of all, not made with hands; but these days bygone, you have been hearing, and perhaps some of you at present are hearing, the sound of his bells, while worshipping without the vail. The preaching of the gospel is the sounding of his bells; every faithful minister is a bell hung upon the garment of our high priest; and whenever his spirit moves them in dispensing the word, the bell sounds, whereby we know that our Redeemer lives; and "blessed are the people that know this joyful sound."

5. God is gone up in our nature as "an advocate with the Father:" 1 John 2:1. "If any man sin we have an advocate with the Father, Jesus Christ the righteous." There is a special emphasis in that word, "we have an advocate;" the meaning is, he is constituted and appointed to appear in our cause, and negotiate in our affairs. O! lift up thy head, believer, do not doubt of the success of his negotiations; for his interest is so great in the court, that never any man's cause was lost in his hands; the Father always hears him: Heb. 7:25, "Wherefore he is able to save unto the uttermost all that come unto God through him, because he ever liveth to make intercession."

6. God is gone up as our exalted King. He is set down upon the throne, in the midst of the throne, and upon the right hand of the Majesty on high, and "he shall rule the house of David for ever, and of his kingdom there shall be no end." Men are combining together for the ruin of his kingdom at this day, violating his laws, changing the order of his house, beating their fellow-servants; but let all the children of Zion be joyful in their King, for he will make all these crooks of his administration even before the day be ended; the reins being in his hand, he will ride upon the corruptions of men, and "the wrath of man shall praise him, and the remainder of his wrath he will restrain."

7. He is gone up to Mount Zion above, as the great Shepherd, to look after his sheep that are wandering in the wilderness. Although Christ, as to his human nature, be out of our sight, yet he is not so far off as to lose sight of us. Sirs, if your eyes were but strengthened, as Stephen's, to look through these heavens over your heads, you would see Jesus sitting at the right hand of God. And is it to be supposed, that he does not see his poor people upon earth, and know how it fares with them? "He that formed the eye, doth he not see?" Yea, he stands upon Mount Zion above, and he has his eyes fixed upon every little sheep or lamb of his pasture; he tells all their wanderings; he is putting all their tears into his bottle; and there is not a sigh or a groan, that goes from the heart of any of his oppressed ones through the land at this day, but it goes to his very heart: and in a short time he will call the under-shepherds, that are beating and abusing his flock, to an account for their management; and, in the mean time, however harshly they may be dealt with by others, yet "he will feed his flock like a shepherd, he will gather the lambs with his arms, he will carry them in his bosom, and gently lead those that are with young."

8. He is gone up as our glorious Representative, to take possession of the inheritance of eternal life, until his fellow-heirs, all believers whom he represents, follow him. Hence we are said to "sit together with him in heavenly places," Eph. 2. It is a very strange expression, "we sit in heavenly places with him," even while we are sitting upon the dunghill of this world, because he sits in heaven as our representative. There is a kind of mutual representation between Christ in heaven, and believers here upon earth. Christ in heaven represents us there; for "he appears in the presence of God for us:" and we, on the other hand, are his representatives here upon earth. The life of the believer in this world should just, as it were, picture forth the life of a living Christ in glory; hence the life of Jesus is said to be manifested in us: so that no man who looks on our walk and way in the world, but should presently know that Christ is living in heaven; "the life also of Jesus is manifested in us." Now, considering all these things, is it any wonder that Christ's going up to heaven in our nature, be attended with a shout of joy and triumph, among all the redeemed in the church militant or triumphant?

V. The last thing was the Application of this doctrine.

Use first may be in a word of Information, in these few particulars following.

1. See hence that the ignominy of the cross of Christ is fully wiped away: "He was numbered with transgressors," called a blasphemer, &c. But now that cloud of ignominy is dispelled, God is gone up with a shout; he who was born in a stable, has the highest place in heaven; he who endured the cross, is wearing the crown; he who heard the blasphemy of men, is surrounded with the hallelujahs of saints and angels. And as it was with the head, so shall it be with the members, who now suffer reproach and shame for his cause.

2. See hence, that none need to think themselves dishonoured by suffering the hardest things for his sake. Why, he for whom we suffer, is gone up with a shout: he suffered worse things for us, than we can possibly endure for him; he was made perfect by suffering, and his cross was the way to the crown. Sirs, the very chains that are laid on a man for the cause of Christ, have a certain beauty and glory in them; hence "Moses esteemed the reproach of Christ greater riches than all the riches of Egypt: if we suffer with Christ, we shall also reign with him."

3. See hence how little reason believers have to be disquieted, because of the reelings and confusions of this lower world; even though heaven and earth were mingling, and seas roaring. Why, God is gone up with a shout: he governs the world for the church's sake, and therefore nothing can go wrong. "No weapon formed against Zion shall prosper." Why, the church's Head, Patron, and Protector, sits on a throne on high, He is gone up with a shout; and therefore they who plot her ruin, shall be turned back, and taken in their own snare: Ps. 110:5, "The Lord at thy right hand shall strike through kings in the day of his wrath, and break them as with a rod of iron," &c.

4. See hence the parallel, or similitude, between Christ's ascension, and his coming again to judgment. Why, as he went up with a shout, and the sound of a trumpet; so in like manner he will descend from heaven with a shout, with the voice of the archangel, and with the trump of God: but with this difference, that the shouts and sounds were not heard in this lower world when he went up; but when he descends or comes down to judge the world, the shouts of the Redeemer's voice, and the trump of God will sound so loud, as not only to startle them that are alive, but to awaken the dead that have lien in their graves for many thousand years.

Use second, of Trial. Try whether he that is gone up with a shout, be thy Husband, thy Head, thy Prophet, Priest, and King, thy Advocate, that so you may take the benefit and comfort of his ascension. And to try this matter, I ask you,

1. Have you received his Spirit? for he went up to pour down his Spirit upon his members here below. "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you," John 16:7, "If any man have not the Spirit of Christ, he is none of his." He is a holy Spirit, a praying Spirt, a Spirit of life and liberty, a public Spirit in a time of defection; when the house of Christ is turned into a den of thieves, the zeal of his house will eat you up.

2. Your hearts will be frequently mounting up on high after him, as upon eagle's wings. You will mount up after him in your esteem, saying, "Whom have I in heaven but thee, and there is none upon earth that I desire besides thee." In your delight and desire, "The desire of my soul is to thee, and the remembrance of thy name." In meditation, "My meditation of him shall be sweet." You will be sending up many a cry in prayer after him, and the lifting up of your hands unto him will be like the evening sacrifice; you will send up the prayers of faith like pillars of smoke, that went up when the sacrifices, mingled with incense, were offered under the law. You will send up not only the cry of prayers, but the cry of praise, like the church here, "Sing praises unto God, sing praises: Blessed be his glorious name for ever; and let the whole earth be filled with his glory." If he be gone up as thy Head, thou wilt "seek those things that are above, where Christ is at the right hand of God;" and, like the woman clothed with the sun, you will trample upon the earth. You will be frequently looking up after him by the eye of faith. An affectionate wife will even take pleasure in looking towards the airth where her husband is; so is it with believers. Jonas, even in the belly of hell, cries, "Yet will I look again toward thy holy temple." And this will yield relief and comfort, "They looked unto him, and were lightened," &c. In a word, you will look to him for all the ends of his exaltation at the right hand of God. And since he is gone up to look after your affairs in heaven, you will look after his affairs here upon earth, according as he calls and employs you; you will be glad to "cause his name to be remembered in all generations;" and when his interest and people are suffering, it will go nearer your heart, than any private concern of your own, like David, Ps. 137:6.

Use third of this doctrine may be of Consolation to all the friends of Christ in this reeling world wherein we are: God is gone up with a shout, the Lord with the sound of a trumpet. And hence it will follow,

1. That thou shalt follow him ere it be long; for the head, when it goes up, will draw all the members after it: "Where I am, there shall also my servants be." Thy soul shall follow him at death, like the soul of Lazarus, under a guard of angels; and thy body shall follow him also at the resurrection, he will gather his saints together, they shall meet the Lord in the air, and sit with him upon his throne.

2. Is Christ gone up with a shout? then thou shalt not want the gifts, graces, and influences of the Spirit to bear you up, and to carry you through in the work and service that he has for you upon earth. Why, "when he ascended up on high, he received gifts for men;" and what he received for us, he will give out to us according to our need. And therefore let us not fear to go his errands, though it were to go through fires and waters, for your charges shall be borne by him that is gone up with a shout.

3. Here is comfort under all the glooms and frowns of men in the world, for owning Christ, his cause, his kingdom, his truths, his ways, and people. Why, God is gone up with a shout. Christ has overcome the world, and all the wicked of the world, they are Christ's footstool, Ps. 110:1. God the Father he has put all his enemies under his feet, and he makes tools and fools of them, and all their politics: for he rules in the midst of his enemies, and makes the wrath of man to praise him. The wrath of man has cast some of us out of the established church; but who knows, ere all be done, but that wrath of man shall praise him, and be turned about to the advancement of the interest of Christ, in this poor backslidden land, and to the revival of a covenanted work of reformation?

4. Here is comfort against the fear of the "roaring lion, who goes about seeking whom he may devour." Why, Christ is gone up with a shout, and he has the lion in chains, and the upper end of the chain is in the hand of an exalted Redeemer: he had him under his command, when in a state of humiliation, as you see in the case of the Gadarenes swine; much more now that he is ascended "far above all principality and power, and might, and dominion, and every name that can he named, whether in this world, or that which is to come." Ere long he will make the poor tempted believer to tread Satan under feet.

5. Here is comfort; all the angels in heaven are upon thy side, believer, all the armies of heaven are ready to fight the quarrel of his church; they want nothing but his word of command, for he is "in the midst of them as in Sinai; and are they not all ministering spirits sent forth to minister for the heirs of salvation?" &c. Ps. 34:7, "The angel of the Lord encampeth round about them that fear him."

6. Here is comfort; death is disarmed of its sting, and can do no hurt. Why, Christ carried the sting of death, and the armour of this king of terrors with him, when he went up with a shout. "I have the keys of hell and of death."

7. Here is comfort; thy life is well secured, believer. Why, it is hid in him who is gone up with a shout: Col. 3:3, "Our life is hid with Christ in God. And when Christ who is our life shall appear, then shall we also appear with him in glory."

8. Here is comfort, that all providential dispensations in the government of the world, or in thy own lot in particular, shall be managed to advantage: Rom. 8:28, "All things shall work together for good, to them that love God." Why, God is gone up with a shout, and God has "given him to be head over all things unto the church, which is his body." And therefore, though black and gloomy dispensations should cast up, so as the "confused noise of the warrior, and garments rolled in blood," should be heard and seen in every corner of the land; yet God is gone up with a shout, and he rules even in the raging of the sea, and when the waves thereof roar, he stilleth them again; and he usually makes worldly shakings to usher in his own coming in a way of grace to his people: "I will shake all nations, and the desire of all nations shall come." Thus you see, that this doctrine is wonderfully comfortable unto all the true friends of Christ.

Use fourth of the doctrine shall be of Exhortation. Is it so that Christ is gone up with a shout to the right hand of the Majesty on high? then,

1. Be exhorted to behold him with the eye of faith upon the throne; for he that was "made a little lower than the angels," is now "crowned with glory and honour: and therefore go forth, ye daughters of Zion, and behold King Solomon with the crown wherewith his Father crowned him," when he went up with a shout, and with the sound of a trumpet. His Father is beholding him with infinite delight, and he would have all the world to behold him also: "This is my beloved Son, in whom I am well pleased.—Behold my servant whom I uphold, mine elect in whom my soul delighteth." He himself is fond that we should cast our eyes upon him: "Look unto me, and be ye saved, all ye ends of the earth." O how stately is he upon the throne with all his nobles about him!

2. Lift up the everlasting doors of your hearts, that this King of glory may come in. The gates of heaven were opened for him, when he went up with a shout; and shall not the gates of our hearts be opened to him, when he comes knocking with the rod of his mouth, saying, "Open unto me, and I will come in?" &c. O! let him who has now the principal room in heaven, have also the principal room in your hearts and souls.

3. Is he gone up with a shout? Then, "let us come with boldness unto the throne of grace, that we may obtain mercy, and find grace to help us in time of need:" for he has gone up as "our great High Priest and Advocate (as you heard) to appear in the presence of God for us." Thou hast a friend upon the throne, believer, who hath "all the fulness of the Godhead dwelling in him bodily; and it is nothing between you and him, but "ask, and ye shall receive," &c. "If any man lack wisdom, let him ask of God," &c.

4. Is he gone up to the throne with a shout, and with the sound of a trumpet? Then let all the world, angels, men, and devils, reverence him, and do him homage; let "every knee bow unto him, of things in heaven, and things in earth, and things under the earth; and let every tongue confess, that his name is above every name; that he alone is the Lord, to the glory and praise of his eternal Father." Sirs, the knee that will not bow to him shall break. They that are setting up their authority, in opposition to his authority, his laws, and government, and oppressing his poor people, dear will they pay for it: "he will break all his enemies as with a rod of iron, and dash them to pieces as a potter's vessel."

5. See that you have a due regard to the laws and liberties of his house, and the interests of his glory and kingdom. Men are trampling these under their feet at this day; but whatever others do, keep by the laws of Christ as your rule, and "do not receive for doctrines the commandments of men. Contend earnestly for the faith delivered unto the saints; and stand fast in the liberties wherewith Christ hath made you free, that you be not entangled with yokes of bondage;" and when you give a testimony for Christ, "hold it fast, that no man take your crown.—Be faithful unto death," and he that is gone up with a shout, will call you off the field of battle, and give you the crown of joy, the "crown of life and righteousness; and not to you only, but to all that love his appearing."

Is he gone up with a shout? Then let us never be ashamed of him before men, for he is our credit and ornament; he is not ashamed to confess us before his Father, and before his angels: let us therefore have his name written on our foreheads, like these hundred forty and four thousand, who stand with him upon mount Zion, Rev. 14:1, so as every one may know that we belong to him, and wear his livery.

7. Lastly, Let us join in the solemnity of his exaltation, for it is not yet ended. They that shouted when he went first up to heaven from mount Olivet, are shouting for joy to this day; and therefore let us join in the concert. When became into Jerusalem riding upon an ass, a great company shouted, and cried, saying, "Hosanna to the Son of David;" how much more does it become us to shout and celebrate his praises, when, instead of riding upon an ass, he is "riding in the heavens by his great name JAH, and in his excellency on the skies." I conclude with that exhortation, Is. 12 last verse, "Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee."

THE WRATH OF MAN BOUNDED BY THE POWER OF GOD

A SERMON

PREACHED AT STIRLING, UPON THE OCCASION OF THE VIOLENT EJECTION OF THE FOUR BRETHREN FROM MINISTERIAL COMMUNION WITH THE ESTABLISHED CHURCH

PSAL. 76:10.—"Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain."

THE seventy interpreters call this psalm a song upon the Assyrians; which makes many good interpreters to think that it was penned upon the occasion of the defeat of Sennacherib's army by an angel, when they came up and besieged Jerusalem, in the days of Hezekiah. Others think, that it was penned upon the occasion of the victory in the days of Jehoshaphat, recorded 2 Chron. 20:28. It is not very material which of the two; and therefore I shall not stand to decide the controversy. We find the church here making a threefold improvement of this glorious appearance of God in his providence on her behalf. (1.) She improves it to the honour of Israel's God, ascribing the whole praise and glory of it unto him, ver. 3, 7, 8, 9. "He brake the arrows of the bow," &c. (2.) To the perpetual disgrace of Israel's enemies, ver. 5, 6. (3.) To the consolation of the true Israel of God in all ages, in the words read, Surely the wrath of man shall praise thee, &c.

In which words we have a twofold assertion, and confirmation of the truth of both.

1. The first assertion is, that the wrath of man shall praise God. Wrath is anger accented unto the highest pitch, or blown up into a flame. The wrath of man (in the original, it is, the wrath of Adam, or the wrath of clay, weak impotent man) shall praise thee; i.e., it shall turn to the praise and glory of God, through his overruling providence, though quite otherwise intended. God will bring honour to himself, and serve his own holy and wise ends and designs out of it. What way God brings glory to himself out of the wrath and rage of man against him, his interest and people, may be declared more fully afterwards. The second assertion in the words is, The remainder of his wrath shalt thou restrain. The remainder of his wrath; i.e., what is left behind of the wrath of man, when God has glorified himself thereby. Even after God has defeated the purposes of wicked men, and made them contribute to his glory, yet there is abundance of wrath remaining; for wrath, in the latter part of the text, is in the plural number wraths; that is, great wrath, or abundance of wrath remaining. But what becomes of that wrath that is left; God shall restrain it. The word signifies, to gird up. However God may see fit to slacken the bridle of his providence, and suffer wicked men to vent their wrath and enmity, as far as it shall contribute to his glory; yet the super-plus and remainder of his wrath, that is not for his glory, and his people's profit, God will gird it up, that they shall not get it vented. But then,

2. We have in the words the ratification, or confirmation of the truth of these two assertions, in that word surely. However the weak faith of God's people may shake and stagger; however their hearts may be moved like the trees of the wood, when the wind and rage of man's wrath is blowing; and though unbelief may suggest, that the rage of man shall turn to the dishonour of God, the hurt of his people, the ruin of his interest; yet surely it shall be quite otherwise, for God, who cannot lie, has said it; and therefore there is not the least peradventure anent the security of it, that the wrath of man shall praise him, &c.

From the words thus opened, we may,

OBSERVE 1. That the wicked and ungodly world are filled with great wrath against the children and people of God. Such a wrath had Cain against Abel, and Haman against Mordecai.

OBS. 2. That the wrath of man shall certainly turn to the praise and glory of God. Surely the wrath of man shall praise thee.

OBS. 3. That the wrath of man, however outrageous, is bounded by God. As he sets bounds unto the raging sea, saying, "Hitherto shall thou come, but no further; and here shall thy proud waves be stayed; "so he girds up the remainder of man's wrath, that it shall not go one inch beyond the bounds that he has appointed to it.

I do not design to confine myself at present to any of these propositions, but shall endeavour to discourse the words of the text in the following order and method:

I. I would speak a little of the wrath of man.

II. How it is that the wrath of man doth praise God, and why God will have it so.

III. Prove, that God restrains the remainder of man's wrath, and how he does it.

IV. Make some improvement of the whole.

I. The first thing is, to speak a little of the wrath of man. And here I shall endeavour to do two things. 1. Shew what the wrath of man imports. 2. Why man hath such wrath against God and his people.

First, What the wrath of man doth import?

Answ. 1. It imports the wickedness of man's nature, and its enmity against God; for wrath against God, against his laws, against his interest or people, is just the fruit and product of depraved nature. Hence it is, that the "Heathen rage, and the people imagine a vain thing; they break his bands, and cast away his cords from them," saying, with Pharaoh, "Who is the Lord that we should obey him?"

2. This expression, the wrath of man, imports the weakness and impotence of it; it is but the wrath of Adam, or of red clay, as I noticed in the explication. How contemptibly doth the Spirit of God speak of man, and of the power of man, in scripture? "Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?" The wrath of man, when it is lengthened out to its utmost boundaries, can only go the length of killing the body, or of breaking the sheath of clay in which the soul lodges, and then it can do no more.

3. It imports the rashness and precipitancy of it; for a man in wrath he is just hurried with pride and passion, without regard either to the principles of reason or religion. Hence it is, that men in wrath or rage, they are hurried into such acts and inconveniences, as causes smart and torment when they come to cool blood.

4. It implies the fierceness of it. With what eagerness of spirit do men in wrath prosecute their designs? How furious was Esau in persecuting his brother Jacob. With what fury did Nebuchadnezzar pursue his resentment against the three children, who refused to bow down to his idol-god?

5. It implies the illegality and arbitrariness of it. A man in wrath has no regard either to the laws of God or man, being fully under the law of his own lusts; such as malice, revenge, pride, and the like corruption.

Secondly, I come to inquire, whence is it that wicked men have so great wrath against God, his people, and interest?

Answ. 1. This flows from the power of Satan in and over them; for he rules in the hearts of the children of disobedience: Rev. 12:12. "Wo to the inhabitants of the earth, and of the sea: for the devil is come down unto you in great wrath, because he knoweth that his time is short." The devil is filled with rage against the church of Christ, compared there unto "a woman clothed with the sun, and the moon under her feet." And how is it that the devil vents his rage against the church, but by setting wicked men under his government a-work to persecute and oppress her? Hence, when the wicked cast God's people into prison, it is said to be done by the devil: Rev. 2. "The devil shall cast some of you into prison; and ye shall have tribulation ten days." And they cannot but run fast whom the devil drives.

2. This flows from the power of natural enmity against God and his interest, which is nothing else but the poison and venom of the devil's malice infused into the souls of wicked men; and when the devil has any ill turn to do in the world, he has no more ado, but to say to this, or the other lust of the heart, Go, and it goes; and to another, Come, and it cometh. The wheel of corrupt nature just rolls as the devil would have it.

3. They are filled with wrath against the people of God, because their own works are evil, and the works of the other good. This was the reason why Cain slew his brother Abel, 1 John 3:12.

4. Because God's people seek the good of the church of Christ upon earth, but the wicked seek to destroy it. The one prays for the peace of Jerusalem, and takes pleasure in her stones and rubbish; whereas the wicked seek to ruin it; they cry, "Rase, rase Jerusalem to the foundation:" and therefore they cannot but be filled with rage against those that cross their measures. This much for the first thing in the method.

II. The second thing was, to inquire how is it that the wrath of man doth praise God?

I premise, that God is praised among men two ways, either in an active or in a passive way. 1. Actively, by saints and angels in the church militant and triumphant, where praise waiteth for him continually, Psal. 65:1. 2. Passively, and thus everything that hath a being doth praise God. The birds of the air, the beasts of the field, the fishes of the sea, the sun, moon, and stars, heaven and earth, and every creature, doth praise their glorious Creator, Psal. 19. "The heavens declare the glory of God," &c.

Quest. How is it that the wrath of man doth praise God?

Answ. God levies a tribute of praise out of the wrath of man,

1. By making it to redound to the glory of his name, and the illustration of the perfections of his nature. He glorifies his power by ruling and over-ruling all the motions of their corrupt minds and actions; for wherein they deal proudly, he is above them, they are under the check and control of his all governing hand, for "he rules in the midst of his enemies." He glorifies his wisdom many times in frustrating their designs against his church and people, and by taking them in their own gins, Job 5:12, 13. He disappoints the devices of the crafty, so that their hands cannot perform their enterprises; he taketh the wise in their own craftiness, and the counsel of the froward is turned headlong. He turns the wrath of man to the praise of his own justice and severity; for all the time that the wicked are raging against God and his interest, they are "treasuring up to themselves wrath against the day of wrath;" and God's righteous judgment, when it is actually revealed against them, becomes hereby the more conspicuous and apparent to the world. He turns the wrath of man to the praise of his adorable sovereignty. Never have the Lord's people had such awful impressions of the sovereignty of God, as when they have been in the furnace of man's wrath, then they become dumb with silence. When the Chaldean and Sabean robbers are let loose to plunder, and spoil the substance of Job, he is made to view adorable sovereignty in it, saying, "The Lord hath given, the Lord hath taken; blessed be the name of the Lord." It is in such a case as this, that God says to his own people, "Be still, and know that I am God: I will be exalted among the heathen." Thus the Lord levies praise, &c.

2. The wrath of man shall praise God, by making it subservient to the advancement of his own work in and about his church. The wrath of man would seem to ruin the church; but God makes use of it to help up the building, though such a thing does not enter into their hearts.

Quest. What work of God about the church is advanced by the wrath of men?

Answ. In these few particulars, which I do not insist upon, because I had occasion to speak to them, when upon another text.

1st, His discovering work; for by the wind of man's wrath, he separates between the precious and the vile, betwixt the chaff and the wheat. In the day of the church's prosperity and quiet, hypocrites and true believers are mingled together, like the chaff and wheat in the barn-floor; but the Lord, like the husbandman, opens the door of his barn, and puts the wind of man's wrath through it, that the world may know which is which. O Sirs, much chaff is cast up already, both among ministers and professors; but it is like the wind and sift may cast up much more yet ere all be done.

2dly, God's purging work is advanced among his own children by the wrath of man; there is much of the dross of corruption cleaves to the Lord's people while in the wilderness. Now, the Lord, he heats the furnace of man's wrath, and casts his people into it, that when he has tried them, he may bring them forth as gold. "By this shall the iniquity of Jacob be purged. He washes away the filth of the daughter of Zion, and purges the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning."

3dly, God's uniting work is thereby advanced in a time of peace, and external tranquillity. The sheep of Christ scatter and divide among themselves; but God lets loose the dogs upon them, and then the flock runs together; or like pieces of metal cast into the fire, they run together in a lump.

4thly, God's enlarging work, or his work of spreading the gospel, is sometimes advanced by the wrath of man, Acts 8:1, 5. The gospel, like the camomile, the more it is tread upon, the more it spreads.

3. The wrath of man praises God, by ministering the matter of praise to the saints of God in the wilderness. The wrath of Pharaoh and of the Egyptians made up a part of Israel's song, Exod. 15, "The enemy said, I will pursue, I will overtake, I will divide the spoil: my lust shall be satisfied upon them, I will draw my sword, my hand shall destroy them:" and, O! what praise did it beget, when the heat of their wrath was quenched in the deeps of the sea, and they made to sink like lead in the mighty waters!

4. God many times extorts praise to himself out of the mouths of his enemies, especially when they see God taking the field against them in a way of terrible majesty. Exod. 14:24, 25, Pharaoh, and his armies and chariots, pursue Israel into the midst of the Red Sea; thereupon the Lord looks upon the host of the Egyptians with a frown, through the pillar of fire and of cloud, and takes off their chariot wheels, makes them to drive heavily, and so troubles them; upon which they are forced to praise the God of Israel by a solemn acknowledgment, "Come (say they), let us fly before Israel; for the Lord fighteth for them." And thus you see how it is that the wrath of man doth praise the Lord.

And if you ask me, Why is it that the wrath of man shall pay this tribute of praise unto God? I answer,

1. Because all beings must pay this tribute to the Supreme Being on whom they depend. "Of him, and through him, and to him are all things;" and therefore to him must "be glory and praise for ever," Rom. 11. "God made all things for himself; and the wicked for the day of evil," says Solomon.

2. Because God loves to frustrate and baffle the devil and all his instruments. They design to dishonour God, and to ruin his interest in the world; but even that which was intended for their hurt, is turned about to their advantage. Thus in the death of Christ, the devil and his agents intended no less than the total defeat of the design of his incarnation, and they thought, that when they got him in the grave, all was safe and sure; and yet the very cross and death of Christ is made a triumphant chariot, in which Christ "spoils principalities and powers, making a show of them openly in it."

3. God will have it so, that his people may trust him and glorify him in a way of believing, waiting and depending on him even in the worst of times; like Abraham, the father of the faithful, "who against hope believed in hope, and staggered not at the promise through unbelief." The day of the wrath of man, is a day when God is especially calling us to put our trust in him, according to the example of David, Ps. 59:9, "Because of his strength (i.e. the strength, power, and rage of the enemy) will I wait upon thee: for thou art my defence."

III. The third thing in the method was, to inquire how is it that God restrains the remainder of man's wrath? Answ. He has various ways of doing it. As,

1. He sometimes restrains their wrath, by converting them; a cast of converting grace will make the "wolf to dwell with the lamb, and the leopard to lie down peaceably with the kid." So Saul, Acts 9 when he is breathing out death and slaughter against the disciples and followers of Christ, God meets him in his way to Damascus, and gives him such a turn, that persecuting Saul becomes a preaching Paul. It is easy with God to wrest a weapon out of the devil's hand, and turn it against him and his kingdom.

2. Sometimes by diverting them from their design, as he did Sennacherib for a while, when his wrath was bent against God's Israel: God raises up the inhabitants of Libnah against him, the rumour of which obliged him to desist from his wrathful enterprise at that time, 2 Kings 19:7. So, 1 Sam. 23:27, 28, in the case of David and Saul, God sends the Philistines to give him a diversion from pursuing after David. It is easy for God to give wicked men another tow in their rock, than to molest the Lord's people, whom they otherwise would swallow up quick.

3. Sometimes by destroying them, as he did Pharaoh and the Egyptians when pursuing Israel, as we observed just now: "Envy slays the silly one."

4. By putting favourable thoughts of God's people in the hearts of their enemies, whereby their wrath is stayed; for "when a man's ways please the Lord, he many times causes their very enemies to be at peace with him." Thus the heart of Nebuchadnezzar was turned toward the three children, whom he threw into a furnace seven times heated, Dan. 2:46–48. See the like, Dan. 5:29, "The hearts of kings are in the hand of the Lord, and he turns them as the rivers of waters." How easy is it for God to give orders even to the earth to help the woman, and befriend her.

5. Sometimes by disclosing their secrets, and revealing their angry and wrathful plots against the church and people of God. Thus the secret plots of the king of Assyria were disclosed and revealed to the king of Israel, by the prophet Elisha, whereby his design against Israel was baffled, and his rage stayed.

6. Sometimes by blunting their courage, and taking away both heart and hand from them. "The stout-hearted are spoiled, and none of the men of might find their hands," when God binds them. Sometimes he just confuses and confounds the enemies of his church and people, by things which can do them little or no harm. Thus the Midianites, Judges 7, are disordered and confounded with the sound of the trumpets, and the breaking of Gideon's pitchers; and the Moabites are confounded and defeated by the shining of the sun upon the waters, 2 Kings 3. &c.

IV. The fourth thing was the Use of the whole. Use first may be of Information, in the few following particulars. Is it so, as you have heard, that wicked men are so full of wrath against God, his people, and interest? Then,

1. See hence the corruption and depravation of nature: "The wicked are estranged from the womb, they go astray as soon as they are born." When we see a wicked world full of envy, wrath, and malice, against Christ and his interest, taking all imaginable ways they can think upon to ruin and rase it, we may clearly see in this, that man's nature is not now what it once was; "every thought and imagination of the heart is only evil, and continually evil." And hence it is, that there is so much of the foam of profanity, cursing, lying, swearing, drinking, uncleanness, Sabbath-breaking, and other evils break out of it, to the dishonour of God, and the scandal and reproach of our holy religion. O! how much need of converting work in our day, which, alas! is at such a melancholy stand!

2. See, from what is said, the folly and madness of sinners who fight against God, and his cause and interest: why, they can never prevail; for God turns matters about so in the event, that the wrath of man shall praise him; God's end shall be reached, and not theirs. So that they who fight against God, they are like madmen, rushing their heads against a wall of brass; they may well dash themselves in pieces, but they shall never do any hurt unto the cause of God: The wrath of man shall praise him.

3. See hence, that there is a holy and over-ruling providence in the most gloomy and threatening dispensations that befal God's people. The wrath of man, that would seem to swallow up the poor people of God, is under the check and management of a holy and wise providence. We are ready, when God's way is in the sea, and in the whirlwind, to cry out, Now all is gone, the interest of Christ will sink, and God will be dishonoured; but stay a little, "He that believes shall not make haste; "there is a wheel within a wheel, which will turn matters about so, as the wrath of man shall praise God, and advance his interest, instead of ruining it.

4. See hence a notable antidote against the slavish fear of man's wrath, which causes a snare, especially in a day when the wicked walk on every side, and the vilest of men are advanced to power and authority; and they employing their power to oppress God's people, and to ruin his interest. Why, what ground is there to fear the wrath of man, when God has said, that the wrath of man shall praise him, and the remainder of it he will restrain? "Who art thou, that art afraid of man that shall die, and of the son of man that shall be as grass? and forgettest the Lord thy Maker?" &c. Sirs, let us never step out of God's road through the fear of man, great or small. Why, the wrath of man shall praise the Lord. In shunning the wrath of man by any sinful shift, we run upon the bosses of God's buckler.

5. See hence, that "it is better to trust in the Lord than to put confidence in men: Better to trust in the Lord, than to put confidence in princes." Why, by trusting in the Lord, we are under his protection, who has devils and men under his command, and by trusting in man we throw ourselves out from under the care and providence of God. "Cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord."

6. See whence it is that the church of Christ has been preferred, in all ages, amidst the greatest storms, when hell and earth have been raging, and plotting her ruin. Why, here is the ground of it, God has so always ordered matters, as to make the wrath of man to praise him, and to advance his interest; and what of man's wrath did not praise God, that God has restrained. The church of Christ is like a ship at sea, meeting with a great variety of winds; but the skilful pilot, by his wise management, makes an advantage of every wind that blows, to carry him forward to the desired haven, and to a safe landing at last. Our skilful pilot, the Lord Jesus, on whose shoulders the government is laid, he well knows how to gather the winds, and to manage the sails of the ship, so as to bring his people at last to the eternal wished-for haven of glory, through the stormy and contrary winds of man's wrath, and the rage of devils; for the wrath of man shall praise him, &c.

7. This doctrine should teach us to bear injuries, especially for the cause of Christ, with a great deal of meekness, patience, and quietness of spirit, and to refer our cause to the Lord, when suffering wrongfully at the hand of man. Why, you see that the wrath of man is in the hand of the Lord, and whenever he sees it for his glory, and our good, he will restrain it, and likewise repay it; "for vengeance is mine, saith the Lord." When we resent our quarrels with our own hand, we take it out of the hand of God; and therefore let us follow the example of Christ, "who, when he was reviled, reviled not again, and when he suffered, he threatened not," leaving his cause in his Father's hand; and we see now what is to come of it: the poor Jews, who did imprecate his blood to be upon them and their children, they have been smarting under the weight of God's hand these seventeen hundred years.

Use second may be of Exhortation. Is it so that the wrath of man shall praise the Lord? viz. in a passive way, doth he levy this tribute of praise out of the wrath and wickedness of man? Then let us all be concerned to praise and glorify him in an active way and manner.

Mot. 1. This is the end and design of our very being; it is the chief end of man, that we should be to the glory of him that made us; and God will levy glory to himself upon us one way or another; and therefore let us study the end of our being, by being active to advance his glory in our day.

Mot. 2. This is the end of our effectual calling and new creation in Jesus Christ. "This people have I formed for myself, that they should shew forth my praise. Ye are a chosen generation, a royal priesthood," &c. 1 Peter 2:9.

Mot. 3. This is the end of our redemption by Christ: "Ye are not your own, but ye are bought with a price: therefore glorify God with your bodies and spirits, which are his."

Mot. 4. This is the end of your election from eternity. Why did God set his love upon any of Adam's race, but that they might praise him? Eph. 1. "He hath chosen us to himself, he hath predestinated us unto the adoption of children," that he should be "to the praise of the glory of his grace."

Mot. 5. This is the work wherein all the creatures round about you are employed. "All his works praise him;" and therefore let his "saints bless him," saying, as David, Psal. 103. "Bless the Lord, O my soul: and all that is within me, bless his holy name."

Quest. How shall we praise him in an active way, whom the very wrath of man shall praise?

Answ. 1. By believing in the name of his Son, and setting to the seal, that the record of God is true. Thus Abraham believed God, by not staggering at the promise through unbelief: for he was strong in the faith, and thereby gave glory to God."

2. By being obedient unto his commands, and having a well-ordered conversation: for fruitful professors are the glory of Christ, and the ornament of his garden: "They shall be called the trees of righteousness, the planting of the Lord, in whom he will be glorified. Psal. 50:23. "Whoso offereth praise glorifieth me; and to him that ordereth his conversation aright, will I shew the salvation of God."

3. By a steady adherence to him, his cause and interest, the rights of his crown and kingdom, when the wrath of man would rob us of them; hence we are called at such a time to "contend earnestly for the faith delivered to the saints," and to "stand fast in the liberties wherewith Christ hath made us free;" and when we willingly walk after the commandments of men, and quit his cause, we cast a reflection upon him, as if neither he, nor his truths or cause, were worthy the contending for.

4. By a cheerful suffering for him, whenever he shall call us to it, saying, with Paul, "I am ready not to be bound only, but also to die at Jerusalem, for the name of Jesus." Sirs, we must lose our lives sometime or other, and we can never lose them more honourably than by dying for the name of Christ. This is the Christian's bed of honour, and if any man lose his life for Christ, he shall find it; it will come again to him with advantage, both at death and the resurrection of the body.

Use third shall be in a word of Encouragement unto the poor people of God, who are at this day oppressed and borne down in their spiritual rights and privileges, by an ecclesiastical tyranny, and who, perhaps, for adhering to their liberties as Christians, and to the rights and immunities of the church of Christ, are exposed also to the wrath of their superiors. I only suggest these two or three things from the text for your encouragement.

1. It is not the wrath of God, but the wrath of worm man that ye lie exposed to, and his wrath can go but short way; and therefore, who art thou, O man, that art afraid of man?

2. As it is the wrath of man, so this wrath shall praise the Lord; and if God get a tribute of praise out of the wrath of man, it may make us to endure it with the greater patience. Men will plant their ground even in cold and stormy weather, in expectation of a plentiful harvest. Sirs, if God get a harvest of glory and praise, we may with patience and pleasure allow the ploughers to plow upon our back, for ploughing time will over, and the harvest time will come; and "they that sow in tears, shall reap in joy."

3. If any wrath of man remain beyond what shall bring in a revenue of praise unto God, he will restrain it, and bind it up like the waters of a mill: he will suffer as much of the current of water to run upon the wheel, as serves to carry it about and grind his corn, but the remainder of the water he sets it off another way; so God will let out as much of the current of man's wrath as shall serve the ends of his glory and our good, but the remainder of the stream and current he will restrain, and turn another way. Is. 28 there we are told that God will not be ay "threshing his corn, nor break it with the wheel of his cart, nor bruise it with his horsemen. This cometh forth from the Lord of hosts, which is wonderful in counsel and excellent in working."

4. Lastly, All this comfort is sure and certain; there is not the least peradventure about it, that the flame of man's wrath shall praise the Lord, and the superfluous fire shall be quenched, or hemmed in; for here we have God's parole of honour for it, Surely the wrath of man shall praise him; and the remainder of his wrath he will restrain.

THE NAME OF GOD GLORIFIED IN CHRIST

TWELVE SERMONS

The first of which was preached in September 1734, at the Sacrament at the Queensferry, and afterwards enlarged upon in his own Church at Stirling.

EXOD. 23:21.—"My name is in him."

THE FIRST SERMON ON THIS TEXT

THESE words are a part of the instructions that God delivered unto Moses for the use of the church of Israel, from mount Sinai. They were now upon their march through the howling wilderness towards the land of Canaan, which God had promised to Abraham, Isaac, and Jacob, and to their seed: and to encourage them against the fears of wandering, or losing their way, he assures them of a safe convoy, and that under an infallible guide.

More particularly, in these two verses I have read, notice,

1. A gracious promise of Christ, as a leader and commander unto Israel: ver. 20. "Behold, I send an Angel before thee, to lead thee in the way, and to bring thee into the place which I have prepared." This Angel was none other than Christ, the great and uncreated Angel of the covenant, as is evident by comparing this text with Exod. 34:34; Acts 7:38, 39; 1 Cor. 10:9; Exod. 13:21, and Exod. 14:19.: and we find in the context, that the pardon of sin is ascribed to him, which is only God's prerogative. Christ is called an Angel, because he is the great messenger of heaven to this lower world, "the sent of God," as the word signifies. And here he comes as a guide and guardian to Israel, in their travels through the wilderness to the promised land, which was a type and shadow of what he was to be, and what he would do unto his church and people under the New Testament, according to that promise, Is. 55:4. "Behold, I have given him for a witness to the people, a leader and commander to the people." Observe, it is glorious encouragement to the travellers to glory to hold on their way, that Christ goes before them as the breaker up of their way, "Behold, I send mine Angel before thee," &c. See also to this purpose, Mic. 2 last verse, "The breaker is come up before them: they have gone forth, they have passed through the gate, their King shall pass before them, and the Lord of hosts on the head of them."

2. We have here the charge that is given to Israel with reference unto this Angel, Jesus Christ: "Beware of him, and obey his voice, provoke him not." Q. d. Take care that you follow his counsel, obey his commandments, and behave yourselves with all suitable regard towards him, without grieving his spirit, by turning aside to the ways of your own hearts; let him have full trust and credit, and beware of disobedience or rebellion against him.

3. We have an awful certification in case of disobedience and obstinacy in sin: "He will not pardon your transgressions." Quest. How doth this agree with that title given him, Exod. 34:6, 7, "The Lord God, pardoning iniquity, transgression, and sin?" Or with that promise, "I, even I, am he that blotteth out thine iniquities for mine own name's sake?" Answ. Although he pardons the iniquities of the wicked, that forsake their wicked ways and sinful thoughts, and turn unto God through him, yet he will not pardon the iniquities of the obstinate and impenitent sinner: no, "he will wound the head of his enemies, and the hairy scalp of all them that go on in their trespasses." Or the meaning may be, He will not pardon your transgressions without a ransom or satisfaction; and in this sense we are told, in the fore-cited Exod. 34:7, "that he will by no means clear the guilty;" he will by no means justify the guilty sinner, without a perfect righteousness provided and accepted.

4. We have here a weighty reason given why they were to obey his voice, and to beware of provoking him; why, says the Lord, My name is in him.

Where two things are considerable, (1.) The great thing whereby God makes himself known among the children of men, and that is his name. (2.) Where this name of God is to be read and seen in its brightest characters, even in Christ, the Angel of the covenant, who is the image of the invisible God: My name is in him. The words will be further cleared in prosecuting the following observation.

DOCT. "That an awful regard is due unto Christ, our glorious Immanuel, because the name of God is in him. Beware of him and obey his voice, provoke him not:" for my name is in him.

Now, in discoursing this doctrine, through divine pity, I shall endeavour to observe the order following:

I. I would mention what the name of God is, and prove that it is in Christ.

II. Give you some of the qualities of the name of God as displayed in Christ.

III. How or in what manner is the name of God in him.

IV. Why it is in him.

V. Make some practical improvement on the whole.

I. The first thing is, to inquire what is the name of God as revealed in the word, and shew that every one of his names is in Christ.

1. Then, the name of God is just God himself: Psal. 20:1, "The name of the God of Jacob defend thee;" i.e. the God of Jacob himself be thy defence, Psal. 115:1, "Not unto us, not unto us, but unto thy name be the glory;" that is unto thee be the glory. The word name is frequently in scripture put for the thing or being designed by it, as Acts 1:15, it is said, "The number of the names were an hundred and twenty;" that is, the number of the persons. So here, says God, My name, that is, my very being and essence, is in him. And that it is so indeed, is evident beyond all contradiction from John 14:11, "I am in the Father, and the Father in me." John 14:7, "If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him." Unto which Philip replies, ver. 8, "Lord, shew us the Father, and it sufficeth us." Christ answers, ver. 9, "Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me, hath seen the Father; and how sayest thou, Shew us the Father?" So that you see God himself is in Christ, 2 Cor. 5:19, "God was in Christ reconciling the world to himself." And if you would know who Christ is, and what he is, the apostle will tell you, that he is just God himself manifested in the flesh, 1 Tim. 3 last. O! Sirs, pause here, stand still, and wonder at this strange thing that God has wrought in the earth; the divine and human nature linked together in a personal union in our glorious Immanuel. So then the meaning of the words, My name is in him, is all one as if he had said, I am in him, my nature, my being and essence is in him; and therefore, whenever you look on him, behold me in him; for he is "in the form of God, and thinks it no robbery to be equal with God." Sirs, be aware of the mistaken and blasphemous notions of Christ that some, particularly the blasphemous Arians and Socinians, would give you, as though he were a different being, and of a distinct and inferior nature from his Father; for he and the Father are one, the same in substance, equal in power and glory. "There are three that bear record in heaven, the Father, the Word, and the Spirit; and these three are one." So then, I say, the name of God in Christ, is just God himself; and this will further appear from what is to follow. And therefore,

2. God's name is his titles that are peculiar to himself; and these we find in scripture are every where ascribed unto Christ, the Angel of the covenant. To mention in a few; his name is JEHOVAH. This is a name peculiar unto the self-existent, supreme, and independent God, who hath his being of himself, without depending upon another, even "him who is, and was, and is to come. Thy name alone is JEHOVAH, most high over all the earth." This great name we find frequently ascribed unto Christ, with some additional epithets. To encourage your faith, he is sometime designed JEHOVAH-ZABAOTH, "Lord of hosts," to show his absolute authority, that he has all power in heaven and in earth, and the armies of both under his command. Sometimes he is called JEHOVAH-ROPHI, because he heals the broken in heart, and binds up all their wounds. Sometimes JEHOVAH-TSIDKENU, "the Lord our righteousness," because he brings in an everlasting righteousness for the justification of condemned sinners. Sometimes JEHOVAH SHAMMAH, "the Lord is there," because he is with his people always, unto the end of the world. Sometimes JEHOVAH-JIREH, "the Lord will see or provide," because, when the poor and needy seek water, he will hear, help, and supply, Sometimes JEHOVAH-NISSI, because he gives a banner unto them that fear him, that it may be displayed because of truth.

3. God's name is his word; for by it he makes his mind known unto the children of men. And this name of his is in Christ: hence he is called, in a way of eminence, "the Word of God," John 1:1, 2, 3, 14; Rev. 19:13, "His name is called, The Word of God." Hence, when the word of God, or the precious truths of the gospel are held, Christ reckons his name held. Rev. 2:13, says the Lord to the church of Pergamos," I know thy works, that thou boldest fast my name, and hast not denied my faith." Thou holdest fast my name, that is, thou retainest the gospel in its purity. The whole word of God, and all the truths of it, are in Christ; he is the great oracle of Heaven that reveals them: Rev. 5 no man was found able to open the book with the seven seals, till the Lion of the tribe of Judah did it. All the commands of the law of God, are issued unto us in and through him; hence, says the Lord here to Israel, "Beware of him, and obey his voice." He is constituted the King and Lawgiver of the church, and whatever laws do not bear the stamp of his authority, and are touched with his royal sceptre, they should have no regard paid to them in the church of God. And as all the laws, so all the promises of God are in him, and in him they are "yea and amen;" they are just the articles of his latter will and testament. He is the marrow and substance of the whole revelation, and of all the truths thereof, they meet in him as their centre; hence we read of "knowing the truth as it is in Jesus." And whatever doctrines or sermons do not hang upon and quadrate with this foundation God hath laid in Zion, they are but hay and stubble that are to be burned; the sweetness of every truth lies in the connection that it bears unto him, and in its being a vehicle to convey the grace that is in Christ unto our souls. So that, I say, this name of God is in Christ.

4. God's works are his name: Ps. 8:1. David there, viewing the glory of God, as it is expressed in his works, cries, "How excellent is thy name in all the earth!" Now, this name of his is in Christ. Is his name the Creator of all things, that stretched out the heavens, and laid the foundations of the earth? Why, this name of his is in Christ: John 1:3, "Without him was not any thing made that was made." Ps. 33:6. "By the word of the Lord," viz. of Christ, as the context clears, "were the heavens made: and all the host of them by the breath of his mouth." Is the name of God, the glorious Preserver and Governor of all things? Why, this name is in Christ: Heb. 1:3, "He upholdeth all things by the word of his power;" and Col. 1:16, 17, there we see both the works of creation and providence ascribed unto him, "By him were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. And he is before all things, and by him all things consist."

5. God's name is his worship: Exod. 20:24, "In all places where I record my name, there will I come unto you, and will bless you." This is a glory that he will not give to another; it is idolatry to make any thing or perform in heaven or in earth the object of worship and adoration, but God alone, Is. 42:8; Matt. 4:10. And therefore we find that when divine worship is offered unto angels, they reject it as a thing not due to them, Rev. 19:10, and 22:9. And when it was offered unto Paul and Barnabas, they reject it with horror and indignation, Acts 14:14, 15. But though this crown of glory, this name, the object of worship, cannot fit any created head, yet it suits the head of our Immanuel: John 5:23, "This is the will of him that sent me, that all men should honour the Son, even as they honour the Father." Accordingly, the church, Ps. 45, is commanded to adore him, "He is thy Lord, and worship thou him:" the powers of the earth are commanded to "kiss the Son (that is, to worship him) lest he be angry, and they perish from the way;" yea, all the angels in heaven are commanded to worship him, Heb. 1:6, "When he bringeth in his first-begotten into the world, he saith, Let all the angels of God worship him; "and accordingly we find all the ransomed in glory paying the tribute of worship unto him equally with the eternal Father, Rev. 5, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Salvation to our God which sitteth upon the throne, and unto the Lamb for ever and ever."

6. His perfections and excellencies are his name; and all these are really and originally in Christ, as they are in the Father. To instance in a few. God's wisdom is his name: "Wise in heart, and mighty in counsel." And this is in Christ: "Christ the wisdom of God: In him are hid all the treasures of wisdom and knowledge." His power is his name: "The Lord God Almighty." This name is in Christ: "Christ the power of God; and, The Almighty," Rev. 19, Hence called "the arm of the Lord, and the man of God's right-hand, whom he has made strong for himself." By the power of God in him he "spoiled principalities and powers." The holiness of God is his name, frequently called "the Holy One of Israel." And this attribute shines so brightly in our Immanuel, in the eyes of the angels, that they fall down with covered faces before his throne, crying, "Holy, holy, holy is the Lord God of hosts, the whole earth is full of his glory." The justice of God is his name: "The Lord is a rock, and his work is perfect: a God of truth, and without iniquity, just and right is he." And this name of his is in Christ, in its greatest lustre: it shines more eminently in him than in all the torments of the damned in hell. Never did the justice of God appear in such a lustre, as when he cried, "Awake, O sword, against the man that is my fellow:" he has fulfilled the command, and borne the penalty of the law as our surety, and so has obtained that name of "Jesus Christ the righteous; and the Lord is well pleased for his righteousness' sake." The love of God is his name; for God is love. But it is in Christ that he is so to sinners: John 3:16. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, might not perish, but have everlasting life. The mercy of God is his name, Exod. 34:6. But it is through Christ that his mercy vents towards us sinners of Adam's family: hence, Cant. 5 "his belly" or bowels are said to be as "bright ivory overlaid with sapphires" His grace is his name, Exod. 34:6. "The Lord, the Lord God, merciful and gracious." But it is only through Christ that his grace reigns towards unworthy sinners, Rom. 5 at the close, "That grace might reign through righteousness unto eternal life, by Jesus Christ our Lord." His name is "the Lord pardoning iniquity, transgression, and sin." This name is in him, as you see in the context; and when he was here in a state of humiliation, he acted frequently as one that had power to forgive sin: "Go in peace, thy sins are forgiven thee." His name is his truth; "a God of truth, and without iniquity." Our Immanuel wears this name; hence called the truth itself, John 14:6, "I am the way, and the truth, and the life; the Amen, the faithful and true Witness." I might tell you of many other names that are peculiar unto God, every one of which is in Christ. His name is the everlastiny God, Is. 40 at the close. "From everlasting to everlasting thou art God." You may see this name of God in Christ, Rev. 1, "The Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come." His name is the unchangeable God, without any "variableness, or shadow of turning." See this name in Christ, Heb. 13:8, "Jesus Christ, the same yesterday, and to-day, and for ever." His name is the omniscient God, that "searcheth the hearts, and trieth the reins." See this name in Christ, John 2 at the close, "He needs not that any should testify of man; for he knows what is in man." Rev. 1, "His eyes are as a flame of fire;" he searches the heart, and tries the reins, and knoweth all the works of the church. His name is "the God of salvation: Our God is the God of salvation." And this name is in Christ: hence, old Simeon, when he gets him in his arms, blesses God, and cries, "Now lettest thou thy servant depart in peace; for mine eyes have seen thy salvation." From all which I think the truth of the doctrine abundantly evident, that the name of God is in Christ.

II. The second thing proposed was, to give you some of the properties, or qualities, of the name of God as it is in Christ.

1. Then, his name in Christ is a glorious name. His essential glory, instead of being darkened, is illuminated by being set in Christ, for Christ is "God manifested in the flesh;" plainly implying, that God out of Christ is an unknown God to sinners, but God in Christ is a God whose glory is manifested or displayed to our view. Never did the glory of God shine so as in Christ; hence he is called "the brightness of his Father's glory, and the express image of his person." So that, I say, the name of God in Christ is a glorious name: Psalm 72 at the close, "Now blessed be his glorious name; and let the whole earth be filled with his glory." His name is the glory of the church militant, for "in him shall all the seed of Israel be justified, and shall glory;" and the glory of the church triumphant, for "the Lord God, and the Lamb, are the light" of the place.

2. This name that is in Christ is a transcendent and incomparable name, "a name above every name that can be named, whether in this world, or in that which is to come, Eph. 1 at the close. His name is more excellent than the names of all the great powers of the earth; for "who among the sons of the mighty can be compared unto him?" This is one of his royal titles, "The Prince of the kings of the earth, the King of kings, and Lord of lords." His name transcends the name of the angels in heaven: Heb. 1:4, "being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they."

3. The name of God in Christ is a most powerful name. Such power or authority is in this name, that "every knee must bow, and every tongue must confess, that Jesus Christ is the Lord, to the praise and glory of his eternal Father," Phil. 2:9–11. Such power or strength there is in this name, that devils were cast out, the dead were raised, the eyes of the blind, and the ears of the deaf, were opened, and all manner of diseases were healed by the power or virtue of this name, in the infancy of Christianity; as we read in the histories of the Acts of the apostles. Such power is there in the name of a God in Christ, that when prayers and petitions are put up to heaven with this name upon them, they prevail and obtain any thing: "Whatsoever ye shall ask the Father in my name, I will give it," John 14:13, 14; Mark 7:26, &c.

4. His name in Christ is a most helpful and saving name: "Our help is in the name of the Lord, who made the heavens and the earth." If a poor soul can but, by the eye of faith, read the name of God in Christ, immediately he reads his own salvation in it: Is. 45:22, "Look unto me, and be ye saved:" Why, how comes this about? "For I am God, and there is none else." It takes every burden off the back to see this name in Christ; Ps. 34:5, "They looked unto him, and were lightened;" and no wonder, for whenever God's name is taken up as in Christ, it is seen to be "the God of peace." God in Christ is a "God reconciling the world to himself, not imputing their trespasses unto them."

5. His name in Christ is a wonderful and a secret name: "His name shall be called Wonderful;" and why wonderful, but because the "child born unto us, and the "son given unto us," is called "The mighty God, The everlasting Father?" It is so wonderful and mysterious, that it is just a secret which the world cannot conceive aright of, and cannot frame to pronounce it: God in a crucified Christ is "to the Jews a stumbling-block, and to the Greeks foolishness." And even they that have it manifested to them in a saving way, it is such a secret and wonderful name, that they are ready to cry, with Agur, "What is his name, and what is his son's name, if thou canst tell?" Prov. 30:4.

6. His name in Christ is a sweet and a savoury name; it is like "ointment poured forth" to a poor soul that takes it up in a way of believing. And the reason of this is, because whenever a sinner is enabled to read the name of God in Christ, he sees him to be his own God: as we see in Thomas, whenever he took him up in a proper light, he immediately cries out, "My Lord, and my God:" according to that of Christ, "I ascend unto my Father and your Father, and to my God and your God."

7. It is a holy and reverend name: "Holy and reverend is his name:" and they that know it, will sanctify it in their hearts, and make him their fear, and their dread. So holy is this name, that it sanctifies the soul that knows it, and kills indwelling corruption; and no wonder, for he finishes transgression, and makes an end of sin."

8. It is a dreadful and terrible name to all the devils, the wicked and unbelieving world. The devils fall a trembling at the name of a God in Christ; his work is to "bruise the head of the serpent, to spoil principalities and powers." And this name, however despised and rejected by the wicked now, yet the day comes, when, at the sight of him, they will cry to the rocks and mountains to cover them.

9. It is a durable and everlasting name: "His name shall endure for ever, his name shall last like the sun." As his name is "from everlasting," so it will be "to everlasting God." Thus you see some of the excellent properties and qualities of the name of God as it is in Christ.

EXOD. 23:21.—"My name is in him."

THE SECOND SERMON ON THIS TEXT

III. THE third thing in the method was, to inquire how is the name of God in Christ, or after what manner is his name in him? There seems to be something of a peculiarity in the words. The power, wisdom, majesty, and greatness of God, is to be read in every work of his hands; thus, His name is great through all the earth, even among the heathen world: but never was it said of any creature in heaven or earth, angel or archangel, patriarch, prophet, apostle, or saint, as it is here said of Christ the Angel of the covenant, My name is in him. So that the name of God must be in Christ after another manner than in any other being. And therefore, for clearing this, I would have you to advert to the following particulars, which I take to be implied in the expression.

1. My name is in him, that is, it is wholly in him. Some prints of my hand, some draughts of my power, wisdom, holiness, may be found in others; but they are wholly in him; the whole Deity or Godhead of the Father is in him; my whole essence and being, my whole power and wisdom; my whole holiness and justice, goodness and truth, my eternity and omnisciency, they are as much in him as in myself; hence we are told, that "in him dwells all the fulness of the Godhead bodily."

2. The name of God is solely in him, and in none other as it is in him, My name is in him, exclusively of all others. Hence we are told, that "there is no name given under heaven, or among men, whereby to be saved, but by the name of Jesus." And what is the reason of this? Because the name of God, viz. his saving helping name, is in him alone." "I am God, and there is none else;" and therefore, says he, "Look unto me, and be saved, all ye ends of the earth," Is. 45:22.

3. My name is in him originally. Some orthodox divines, when speaking of the Trinity of persons in the glorious Godhead, are pleased to say, that the Father is the fountain of the Deity. I do not love that way of speaking; for I think the whole Deity, including the three persons, are their own fountain and original; and that the eternal generation of the Son, and procession of the Holy Ghost, are essential to the Deity; and that the whole Deity is originally in every one of these sacred and divine persons; and that it is inconsistent for anything that is God, to be an inferior or independent being.

4. My name is in him, i.e. in a most bright, express, and illustrious manner, Heb. 1:3. The image of God was impressed upon Adam in innocence, at his creation, and it is impressed upon all that are the children of God by regeneration and adoption; but Christ has not the image of God impressed, but he is the express image of his Father, and the "brightness of his glory," insomuch, that it is impossible for a person, by the eye of faith, to behold the glory of the only begotten Son of God, but at the same time he beholds the glory of the Father also, for the light of the knowledge of the glory of God shines in the face or person of Jesus Christ.

5. The name of God is in him, as Mediator, in a way of donation and derivation. He has a delegated authority, a derived fulness as Mediator; for "it pleased the Father that in him should all fulness dwell; and God hath given him to be head over all things to the church;" he hath appointed and anointed him to be King in Zion; and "the Father judgeth no man, but hath committed all judgment unto the Son." What he doth as the great Prophet, Priest, and King, of his church, he doth in his Father's name, or by his warrant.

6. The name of God is in him in a way of manifestation: John 17:6, "I have manifested thy name unto the men which thou gavest me out of the world." And, O Sirs! till Christ teach us the knowledge of the name of God, we shall remain for ever ignorant of it: John 1:18. "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath revealed him."

7. The name of God is in him in a way of communication. And it is set in him as a Mediator, that it may, by him, be given unto, and set upon his people: Rev. 3:12. "Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God; and I will write upon him my new name." And how is it that he writes the name of his God upon them, but by causing them to see and read the name or glory of God in himself? 2 Cor. 3 last, "All we with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord. And thus you see how the name of God is in Christ. But after all that we have said, this matter will remain an unknown mystery, unless the Spirit of the Lord come, as a "Spirit of wisdom and revelation," and shew us the mysteries of a God in Christ.

IV. The fourth thing in the method was, to inquire into the reasons of this doctrine; why is it that the name of God is in Christ?

Answ. 1. He bears his Father's name, because he and his Father are one; he is one God with his Father, the same in substance, equal in power and glory; and so it was impossible it could be otherwise.

2. Because he is his Father's Son, his only Son, his beloved Son, by eternal generation: "The Word was made flesh, and we beheld his glory, the glory as of the only begotten of the Father." Who so fit to bear his Father's name, as his own first-born, whom he therefore hath "made higher than the kings of the earth?"

3. He only was able to bear the weight of that infinite and excellent name. If the name of God had been set in any created being, however excellent, as it would have been a lie to call that creature God; so the highest and most excellent angel, or archangel, would have sunk under the weight of it. The very thought of being equal with God, sunk millions of angels from the height of heaven to the bottom of hell: how then could any finite being have been able to bear it? So that if Christ had not been God himself, one God with the Father, he had sunk under the weight of that great name; but he was able to bear it, being his Father's equal, and therefore it was committed to him.

4. His name is in him, that it might be near unto us. O how near doth God come unto us in the person of Christ! he comes and dwells with man upon earth, "The Word was made flesh, and dwelt among us." God in Christ, he mingles natures with us in a personal union, and he mingles names with us in Christ, for his name is Immanuel, God with us: he mingles interests with us in Christ, he connects his own glory with our salvation; hence Christ is called, "The man of God's right hand, whom he makes strong for himself;" i.e. strong for the great purposes of his own glory in our salvation. So that, I say, the name of God is in Christ, that his name might be sib and near to us; and his wondrous works of grace through Christ, declare his great name to be near. And whenever the gospel is preached, and Christ the righteousness and salvation of God revealed unto sinners, he is said to bring near his righteousness, Is. 46 at the close.

5. He has put his name in Christ to break our enmity against him, and to reconcile us to himself: "God was in Christ, reconciling the world unto himself." The great design of the manifestation of the name and nature of God in Christ, was to give such a convincing proof and demonstration of his love, mercy, and good-will towards man upon earth, as might for ever break our enmity, reconcile our hearts, and render himself an object of love, trust, hope, desire, delight, and confidence unto man, whose heart was altogether alienated from God by sin, as if he were an implacable and inexorable enemy.

V. The last thing proposed in the prosecution of this doctrine, was the Application.

Use first, may be in a few Inferences. Is it so that the name of God is in Christ, after such a manner as you have heard? Then,

Inf. 1. See hence the injury that is done both to the Father, and the Son, by the abominable Arian heresy, that hath been broached in our land, and which I fear is too much prevailing both among ministers and members of this established church. Why, that heresy doth injury to the eternal Father, because it flatly contradicts his record concerning our Redeemer in my text. God the Father says, My name, which is the supreme, self-existent, and independent God, this name of mine is in him. This is false, says the Arians, for the name of the supreme, independent, and self-existent God, is the personal property of the Father, and therefore not to be ascribed unto the Son. And then it doth injury unto the Son, because it denies him to have "a name above every name." If his name be not the supreme God, there must needs be a name above his name. In short, a dependent or inferior God is no God at all; for there is no middle kind of being between the Creator and the creature.

Inf. 2. Is his Father's name in him? Then see hence, that God the Father is concerned in all the affronts and indignities done to Christ, and will surely resent them. Why, his Father's name is in him, and the indignities done to him, they reflect upon his royal and eternal Father. Psal. 110:1, "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." He will cast them down, and tread them under his feet. I will tell you of two or three sorts of persons that are in danger of the resentment of God the Father, for indignities done to his eternal Son.

1st. All ye that reject him by unbelief, and do not close with him as he is offered in the gospel, as a prophet for instruction, as a priest for justification, and as a king for sanctification. O! how many are there that fall under this heavy charge! "Who hath believed our report?" Sirs, however light you may make of the sin of unbelief, yet remember there is something worse abiding you, than a dying without mercy: Heb. 10:28, 29, "If they that despised Moses' law, died without mercy, of how much sorer punishment shall he be thought worthy," &c.

2dly, Ye that are doing injury to any of his sent servants and ambassadors that bear his name and commission, ye lie exposed to the resentment of the Father of Christ. "He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. The wrath of the Lord fell upon the Jews, till there was no remedy, for their mocking, abusing, and maltreating the Lord's messengers that he sent to them, 2 Chron. 36:16.

3dly, Ye that do any injury to his poor people and members, and who oppress them either in their temporal or spiritual privileges, or yet offend or grieve them any manner of way, "it were better for such that a millstone were put about their necks, and they cast into the midst of the sea," than that they should "offend one of these little ones." Many a sad heart the Lord's poor people are getting at this day. The lambs of Christ's flock, and their precious liberties, are sacrificed by many shepherds in our Israel, to please and gratify the great ones of the land. More regard shewed to a patron, or a heritor, in the election of a minister, than to the flock or church of Christ, that he has purchased with his own blood. It is the wise, the mighty, the noble, the heritor and laird, that is called to vote in the election of a church-officer; quite cross to Christ's way, who has said, "Not many wise men, not many mighty, not many noble, are called; but God has chosen the poor, the weak things of the world, to confound the wise," &c.

4thly, Ye that are doing injury to his work and cause, and who are helping on the present course of defection from a covenanted work of reformation: who sees not what bold strokes are given at the carved work of God's temple in this land; particularly, by a set of corrupt time-serving ministers, and others, who join hand with them in breaking down the necessary fences of the doctrine, worship, discipline, and government of the church, in enacting laws inconsistent with the laws of Christ, to the hurt, not to the edification, of his body; in suppressing the true friends, and supporting the open enemies of a convenanted reformation, scattering instead of gathering the lambs of Christ, in perverting the keys of discipline to the screening of the unworthy, and to the censuring of ministers for the faithful discharge of their duty? No care taken to purge out the erroneous in principle, or scandalous in practice, but, on the contrary, vacant congregations crammed and filled up with corrupt men, without any regard to the voice of those who know the voice of the Shepherd, I say, you who are helping on these or the like defections from a work of reformation, you are setting yourselves in opposition to the interest of Christ, who hath his Father's name in him, and you expose yourselves to the resentment of his Father and of his Anointed, Psal. 2 God and his Messiah holds you in derision, and when he has made use of you as tools to serve his own glorious designs, he will "break you as with a rod of iron, and dash you in pieces as a potter's vessel."

5thly, All ye who stand by as Gallio's, unconcerned spectators of the ruin of the church of Christ, while others are contending against the mighty for the preservation of the work of the Lord, among us; remember, that the vengeance of God's temple will fall upon you also, for there are no neutrals in the cause of Christ; they that are not for him, are against him. Curse ye Meroz, curse ye bitterly the inhabitants thereof: because they come not up to the help of the Lord, to the help of the Lord, against the mighty." In short, all ye that are living in league with sin, either with public or personal sin, which Christ came to destroy, and to make an end of, ye are affronting him that has his Father's name in him, and counteracting the very design of his manifestation in the flesh, and therefore have reason to fear wrath lies at the door: every soul that will not hear him, and obey his voice, shall be destroyed from among the people, and that because his Father's name is in him.

Inf. 3. Hence also we may see noble ground for the courage and fortitude of faith, contending for Christ, his cause and interest, in an evil day, a day of trouble, and treading down, and perplexity, in the valley of vision. Let none of the hearts of the followers of the Lamb fail them because of the might or multitude of their enemies, either within them or without them; for although ye may have "principalities and powers, spiritual wickednesses in high places," as well as "flesh and blood," to grapple with, and though his cause and interest may seem to be run down and ruined, yet do not desert him, or give up his cause as desperate and hopeless. Why, the Captain of your salvation has his Father's name in him; he is armed with his Father's power and authority, and the armies which are in heaven and in earth follow him; and it is his way of working and doing, to draw out the main body and strength of the enemy, and to give way to their wrath, till his cause seem to be desperate and hopeless, and then to give the enemy a turn, that his own power and wisdom may be the more visible in their overthrow, and the delivery of his own people. He lets Pharaoh and his Egyptians go on in opposition to Israel, and in insulting Israel's God, for a considerable time, till the cry of Israel goes up to heaven, and then at length he trains Pharaoh and his army out to the Red Sea in pursuit of Israel, triumphing and rejoicing all the way, saying, "I will pursue, overtake, and divide the spoil;" and Israel at the same time brought to the last extremity; and then he steps in, and makes the Red Sea a gibbet for the public execution of the enemy. "For this cause I have raised thee up, to shew my power in thee, and that my name might be manifested," &c. Many such stratagems of war are with him; and therefore let no man's heart fail him, because of the power or multitude of Christ's enemies, or the lowness of his cause.

Iuf. 4. See hence noble encouragement to all to confess and own Christ before the world, and to bear and wear his name on our foreheads before all the world; why, because his Father's name is in him; and therefore we need not be ashamed of him, or of his truths, his ways, his people, his prerogatives, his interest. His Father is not ashamed of him; his name was in him, even when hanging ignominiously upon the cross between two thieves: and therefore let not us be ashamed of him, even when he and his cause are run down by all about us. Sirs, no man was ever a loser by owning Christ or his interest. "He that confesses me before men, him will I confess before my Father, and before his angels." Perhaps you may lose your houses or land; yea, your very lives, in owning and confessing his name; but what the matter of all that? "He that loses his life," for this cause "shall find it." The very "reproach of Christ is greater riches than all worldly treasures."

Inf. 5. See hence the dignity and excellency of a Redeemer's person, and why he is so precious and valuable in the eyes of all that know him, and look on him by the eye of faith: "To you that believe he is precious." Why, his Father's name is in him; his being, his glory, his will, his authority, and all his perfections are in him. No wonder though the church militant and triumphant cry, "Worthy is the Lamb that was slain," &c. No wonder to hear the church crying, "Thou art fairer than the children of men, more glorious than all the mountains of prey. My Beloved is white and ruddy: his countenance is as Lebanon, excellent as the cedars: his mouth is most sweet; yea, he is altogether lovely. Whom have we in heaven but thee? and there is none in all the earth that we desire beside him." I say, no wonder they make such ado about him, seeing they read his Father's name, yea, the "brightness of his glory" in him. Let the world say of Christ what they will, he will be valued by all that know him.

Inf. 6. See hence whence it was that the pleasure of the Lord prospered in the hand of our Redeemer, I mean, the great undertaking of man's redemption: although hell and earth, and the curse of a broken law, were against him, though the fiery mountains of his Father's wrath were in his way; yet he went on steadily in the undertaking, did not faint, nor was discouraged, till he could say, "It is finished." Why, the reason was, his Father's name was in him, the very power and perfections of God were in him. And therefore he could not but prosper. God the Father was not only bound by promise, but bound by honour to support his own name that was in him. To this purpose, see Psalm 89:20, 21, 22, 23, 24.

Inf. 7. See hence the prevalency of Christ's intercession for his people in heaven, and whence it is that the prayers of the saints, that are sent up in the name of Christ, pass through before the throne of God; why, the name of God is in our "Advocate with the Father," and therefore he cannot but prevail. God the Father sees his own name in him; and when he reads his own name in him, he can deny him nothing, and can deny nothing that is asked in his name. It is a strange way of speaking that Christ has to his disciples, when he is encouraging them to the duty of prayer, John 14:13, 14, "Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it:" plainly intimating, that the name of the Father is glorified in the Son, when we pray in his name, and when these prayers that are put up in his name, are granted and answered. Set the name of Christ before you when you go to God in prayer, set it in the front of all your petitions and addresses, and they will surely get a hearing, and prevail; for Christ will own and present these petitions that come up in his name to the Father, and the Father will not reject the intercession of Christ in our behalf, because his name is in him.

Inf. 8. See hence what honourable and excellent persons the saints of God are, however little they may be valued by a wicked and blind world; why, as the Father's name is in Christ, so Christ's name is in them, and consequently the name of God is in them: Rev. 3:12, "I will write upon them the name of my God, and the name of the city of my God: and I will write upon them my new name, that no man knows, but he that receives it." So that I say, the saints must be very excellent persons: yea, the "excellent ones of the earth, more excellent than their neighbours," because they have the name of Christ, and the name of the Father of Christ in them and upon them. Indeed the world cannot read this name of God that is on the saints, and therefore they despise them, and account them as the "dross and off-scourings of the earth," and perhaps prefer the man with the gold ring and the gay clothing to them; and many times the saints cannot see it themselves; but the day comes, when all the dust and rubbish whereby this name that is upon them is obscured, shall be wiped off, and men and angels shall read it on them in legible characters: 1 John 3:2, "Beloved, now we are the sons of God, and it doth not yet appear what we shall be: but we know, that when he shall appear, we shall be like him; for we shall see him as he is."

Inf. 9. See hence how faith goes to work in laying claim to God, as our own God in Christ. Why, here it is: My name or nature is in him, says God: Well, says faith, my name and nature is in him too; and therefore God and I are met together in him, in sweet peace, amity, and friendship. O the encouragement of faith in God that lies in that sweet name "Emmanuel, God man, or God with us!" O! says the Father, I trust him, for my nature is in him: O! says the believer, my nature is met with the nature of God in him, and therefore I will trust him too. My fulness, "all the fulness of the Godhead," is in him, says the Father: And my stock, my all, is in him, says the believer. My life is in him, says God: And my life is in him too, says the believer, "Our life is hid with Christ in God." My glory is in him, says the Father: And he is my glory too, says the believer, "In him shall all the seed of Israel be justified, and shall glory." O the sweet meeting and centering between God and the believing soul in Christ! O Sirs! wonder and admire at this meeting, that our name is met with the name of God in Christ: here is a brighter crown of glory put upon our head, than ever did shine upon the head of Adam in innocence: yea, the highest angel or archangel has not such a title of sibness to the name of God, as the meanest member of Christ upon the earth.

Inf. 10. See hence what good reason to record his name, by preaching the gospel, and administrating the sacraments of his institution, and why every gracious soul loves so much to hear of the name of Christ, and to speak of it; why, it is no wonder though they that know him flock and resort to these ordinances where his name is recorded; no wonder though ministers and Christians study to cause his name to be remembered in all generations; why, his Father's name is in him, and therefore they cry, "Let his name endure for ever, and let his name last like the sun, for men shall be blessed in him, and all generations shall call him blessed."

Inf. 11. This doctrine may serve as a mythe or directory both to ministers and people, how to steer an even and steady course in this dark, divided, and cloudy day, when some are saying, Lo, he is here, and others, Lo, he is there; some saying, This is the way, others, That is the way; some saying, These men should come in to the church, and join her judicatures, others crying, No, it is duty to continue in a secession. This doctrine serves to shew what we are to do in such a distracted day; why, we are neither to regard the cries on the one side or the other, but to look to him who has his Father's name in him, who has the Urim and Thummim in his breast, and to follow him: "Behold I have given him for a witness to the people, a leader and commander to the people;" and therefore let the people follow their leader. The great inquiry at this day should be, Where stands the standard-bearer among ten thousands? where stands the name of God, and testimony of Jesus? for where that stands there we are to stand. If judicatories be holding the reformation-standard of Christ, we are to hold with them; but if they be pulling down the reformation-standard, we are to stand off from them, as we would not partake of their plagues.

EXOD. 23:21.—"My name is in him."

THE THIRD SERMON ON THIS TEXT

USE second may be of Trial. What knowledge or acquaintance have you of him that has his Father's name in him? Has he, either at this occasion, or formerly, manifested his own and his Father's name unto you, as he speaks in that forecited John 17:6. "I have manifested thy name unto the men which thou gavest me out of the world;" Take the following marks, whereby you may know this.

1. If so, then his name will have a sweet savour and relish in your very souls, so that you will eat it, and it will be to you "the joy and rejoicing of your hearts; because of the savour of thy good ointments, thy name is as ointment poured forth, therefore do the virgins love thee." O Sirs! how goes the name of Christ away with you? You that are contented with dry sapless harangues of morality, and the airy flourishes of human rhetoric, pleased with sermons wherein scarce any thing of the name of Christ is to be found: you never yet had his name or his Father's name manifested to you, ye are strangers to it; for to them that know his name, that sermon, that ordinance, that communion, where the name of Christ is not recorded with honour, it is unsavoury, to them tasteless like the white of an egg, in which there is no relish.

2. You will frequently think on his name with pleasure, and roll it as a sweet morsel under your tongue. O! says David, "My meditations of him are sweet, and I will be glad in the Lord: When I remember thee upon my bed, and meditate on thee in the night watches, my soul shall be satisfied as with marrow and with fatness." It is given as a character of the saints, especially in an evil day, that "they feared the Lord, and thought upon his name," Mal. 3:16 and Is. 26:8. "In the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee."

3. You will be often speaking to the commendation of his name, and of his Father's name that is in him. O! will the soul say, that I had a tongue like a trumpet, that could sound through all the corners of the universe, to proclaim the glory and excellency of his name; "Now blessed be his glorious name for ever and ever; and let the whole earth be filled with his glory." And you will be ready sometimes to call in the whole powers of your soul to "bless his holy name," and to summon "angels that excel in strength, and all his ministers that do his pleasure, and all his works in all places of his dominions," to help you to celebrate the glory of his worthy name.

4. If you be acquainted with the name of God as it is in Christ, you will make much use of that name in all your addresses to God, and you will lay the only stress of your acceptance upon that name; when you offer up either prayers or praises to God, you will set the name of Christ before you, and the name of God in him, as that which will bear you through, and render you accepted; Eph. 1:6. "He that hath made us accepted in the Beloved." Heb. 10:19–22. you see there that it is the name of our great New Testament High Priest, that we are to draw near with "full assurance of faith." See Heb. 4 at the close. Now, try yourselves by this, whether you be acquainted with the name of God in Christ; when you go about any duty, whether it be praying, praising, communicating, or whatever it be, you will do all in the name of the Lord Jesus, to the glory of God through him.

5. If you be acquainted with the name of God as it is in Christ, you will be ready to bow at or in the name of Jesus, and you will put equal honour upon him as upon his Father: "For this is the will of him that sent him, that all men should honour the Son, even as they honour the Father; and to him every knee must bow, and every tongue shall confess, that Jesus Christ is Lord, to the glory of God the Father." Sirs, you entertain mistaken notions of the Deity, if you think that it is a slight put upon the Father, to give the same divine worship and homage to him as to the Father, for God the Father is glad when every knee bows unto Christ. And therefore try yourselves by this. God the Father says, "Kiss the Son; hear him: He is thy Lord, and worship thou him." Now, do you obey this command, do you trust in his name, do you glory in his name, and obey and honour the name of God in him.

6. You will be very tender of his name, you will sanctify it in your hearts, and make it your fear and your dread; you will be tender of his honour, when you hear his name profaned, Psal. 42:10. "It is a sword within my bones, while they say daily unto me, Where is thy God?" tender of his laws, afraid of sin yourselves and grieved when you see his laws broken by others; tender of his spirit, afraid of grieving it; tender of his members and ministers that have his name upon them; tender of his house, and the concerns thereof will be dearer to you than the concerns of your own houses; "The zeal of thine house hath eaten me up," says David; more concerned to see these thieves and robbers spoiling the house of God, than if you saw your own house rifled before your eyes.

Use third of this doctrine shall be of Exhortation unto all in general, both to saints and sinners, both to communicants and others, in a few particulars. Is it so as you have been hearing, that the name of God is in Christ, in such a way and manner as has been explained? Then,

First, See that you study to know the name of God in him. The knowledge of God in the works of creation and providence, is the foundation of all natural religion; and the knowledge of the name and nature of God in Christ, is the foundation of the Christian religion: and therefore we find that commonly in scripture, the knowledge of God and of his name, as it is revealed in Christ, is put for all religion, John 17:3. "This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent." 2 Cor. 4:6. "God, who commanded the light to shine out of darkness, hath shined into our hearts, to give us the light of the knowledge of the glory of God, in the face of Jesus Christ." And therefore, Sirs, I would commend it to you above all things, to know this name of God, as it is revealed in Christ. Motive, It is revealed in him on purpose that it may be known by the children of men. God in Christ is just God "manifested, and manifested in the flesh;" and why is a thing manifested, but that it may be known? the manifestation of it is vain, and to no purpose, except the knowledge of it be attained. Shall God manifest himself to us in Christ, and shall not we pursue the knowledge of him as he is in Christ? It is the first commandment of the law, to know the name of God as it is in Christ "Thou shalt have no other gods before me," i.e. thou shalt know and acknowledge me, as I have revealed myself in the person of my eternal Son. And till you obey this commandment, and know this name of God in Christ, you can obey no commandment of the law to purpose; and when you obey this one, you will surely obey all the commandments; when you come once to know God as he is in Christ, you shall know him as your own God, and so come at a saving interest in him. When he is taken up as the God and Father of Christ, we take him up as our own God, and our own Father in Christ, and are enabled to cry, with Thomas, "My Lord, and my God;" agreeably to what Christ declares before he left this lower world, "I ascend to my Father and your Father, and to my God and your God." If you come not at the knowledge of the name of God as it is in Christ, you shall know his name, as it is out of Christ, through all eternity. And O how terrible is his absolute name! it is "a consuming fire to the workers of iniquity." And therefore, for the Lord's sake, seek to know the name of God as it is in Christ, the great Angel of the covenant.

Direct. 1. If you would know the name of God as it is in Christ, search for it in the volume of his book, for there it is revealed. Take heed to the word read and preached, "as unto a light shining in a dark place, until the day dawn, and the day-star arise in your hearts." As a man's name and character is known by his testimonial, so Christ's name and character is to be known by the word, "for these are they that testify of him;" and therefore "search the scriptures" for his name, dig for it there as for a hid treasure.

2. Attend carefully upon the ordinances of his appointment, where you may have them dispensed in purity, by these that bear Christ's commission; for there it is that his name and his Father's name is recorded. As it is said of Paul, so it may be said of every faithful minister of Christ, "He bears the name of Christ unto the gentiles;" and the work of ministers, particularly in the dispensation of word and sacrament, is just to blazon his worthy name, and to cause it to be remembered; many a sweet view of the name of Christ have the Lord's people got in the dispensation of the word, "it is Christ whom we preach, and there the saints do "behold the beauty of the Lord."

3. Haunt the company of those that know his name, for they are very ready to tell it to others. The woman of Samaria, John 4 whenever she read the name of God in Christ, she runs to her neighbours, and tells it to them, saying, "Come see a man that has told me all things that ever I did: is not this the Christ?" Many a poor soul has been brought to Christ by hearing of his name among these that knew him. The daughters of Jerusalem they hear the spouse speaking of the glory and beauty of her beloved, which makes them, Cant. 6:1, to say, "Whether is thy beloved gone, O thou fairest among women? that we may seek him with thee."

4. With all these join earnest prayer to God, who has set his name in Christ, that he may shew this name, even his own glory, in the face of Jesus Christ, unto you. O! plead the promise of the Spirit to testify of Christ, to take the glory of Christ, and shew it unto you; for it is a particular office of the Spirit, as a "Spirit of wisdom and revelation, to open the blind eyes," and to cause the soul to read the name of the Father in the Son, and he has promised his Spirit to them that ask him.

EXOD. 23:21.—"My name is in him."

THE FOURTH SERMON ON THIS TEXT

SECONDLY, Another word of Exhortation is to you that know his name, to trust in it: Psal. 9:10, "They that know thy name will put their trust in thee." How often are we exhorted in scripture to trust in the name of the Lord? Is. 50:10, "They that fear the Lord, and obey the voice of his servant; let them trust in the name of the Lord, and stay themselves upon their God." O Sirs! is his Father's name in him? then trust him and give him credit. It is promised, that "In his name shall the Gentiles trust; that the Gentiles shall come into his light, and kings to the brightness of his rising; to him shall the Gentiles seek, and his rest shall be glorious." Seeing God the Father has set him forth unto you Gentiles in a gospel dispensation, saying, My name is in him, O! trust in this name of the Lord, and stay upon him as your God.

This trusting in his name, it implies,

1. The knowledge of his name, for it is only they that know his name that will put their trust in him.

2. A persuasion of his authority and commission as the sent of God: for he glorified not himself to be made an High Priest; but he that said unto him, "Thou art my Son, this day have I begotten thee." Christ did not run before he was called: "I the Lord have called thee, I will hold thine hand, and will help thee." Now, faith receives Christ upon his Father's credit, upon the record of God concerning him, as his great ordinance for salvation; and this is a part of his Father's name here intended.

3. It has in it a persuasion of his power and ability to save, because his Father's name is in him. "I have laid help upon one that is mighty: He is able to save to the uttermost all that come unto God by him."

4. This trusting in his name, has in it a renouncing of all other refuges but the name of the Lord as in him. The soul, in trusting in his name, cries, "Ashur shall not save us, we will not ride upon horses, neither will we say any more to the works of our hands, Ye are our gods. In vain is salvation hoped for from the hills, or the multitude of mountains," &c.

5. It has in it an expectation of help and relief in this name: "Our help is in the name of the Lord," in the name of a God in Christ, "who made the heavens and the earth." When we trust a man of honesty and fidelity, we expect that he will not betray us, but that he will do to us according to his promise.

6. A persuasion that he will do to the soul in particular according to his gracious word, and that for the sake of his name, faithfulness, and truth. O! says the soul, this word of his, which is "yea and amen in him," is the ground of my sure hope, and in it I will be confident; for "he is not man that he should lie, or the son of man that he should repent." Thus you see what it is to trust in his name.

Quest. For what would you have us to trust in his name?

Answ. 1. Trust him with the government of the world in this dark and cloudy day, in which the nations are shaking and staggering like a drunken man; for his Father has lodged the reins of the world's government in his hand; and if his Father has committed that trust to him, you have no reason to fear, though heaven and earth were mingling; for all power in heaven and earth being in his hand, he will bring all to good account.

2. Trust him with the government of his church, for "he rules in Jacob, he is king in Zion;" by his Father's appointment, the government is upon his shoulders. His Father has hung upon him all the glory of his house, as upon a "nail fastened in a sure place." The offspring and the issue hang upon him; the vessels of the smallest quantity, even from the vessels of cups, to the vessels of flagons. The servants of the house may misplace the vessels, disorder the house; but no fear, he will bring all to rights in his own time and way; though before he do this he may come in such an awful manner as to make all the house to tremble; yet trust him, for "he is faithful in all his house;" he has founded it upon a rock, and the gates of hell shall not prevail, so as to destroy it.

3. Trust him with all your temporal cares and concerns. Perhaps you are ready to be filled with anxiety of mind in the present posture of affairs, and to say, O! what shall come of me and mine, if the Lord shall, for the sins of these lands, order the bloody sword that is raging abroad, to pass over and visit us? Why, trust him even in that case: "For this man shall be the peace when the Assyrian shall come into our land." This man shall be "a hiding place from the storm, a covert from the tempest, and as the shadow of a great rock in a weary land." The name of God in him is "a strong tower; the righteous fly into it, and are safe." O! Sirs, trust him for your provision and protection, for he has said his people shall "dwell on high, the place of their defence shall be the munition of rocks; your bread shall be given you, and your water shall be sure." Psal. 37:3, "Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed."

4. Trust him for all your spiritual and eternal concerns, for all that he is "made of God unto us; for he received gifts for men," and he will not betray his trust. More particularly,

1st, Trust him for wisdom and counsel in every difficult case; trust him for instruction in the knowledge of the great mysteries of the kingdom, and secrets of the covenant. "He opens the book, and looses the seven seals thereof." When you come into dark paths, where ye know not your way, trust him that he will lead the blind in the way they know not, for he is "given for a leader and a commander to the people."

2dly, Trust him for peace and reconciliation, and for acceptance to your person and services through his everlasting righteousness; for "he hath brought in everlasting righteousness, he has magnified the law, and made it honourable, and the Lord is well pleased for his righteousness' sake."

3dly, Trust him for a supply of all your wants, supplies of light, supplies of life, supplies of strength and grace; for "all we out of his fulness do receive grace for grace; and when the poor and needy seek water, and there is none, and when their tongue faileth them for thirst, I the Lord will hear them, I the God of Jacob will not reject them."

4thly, Trust him for freedom from the temptations and fiery darts of the devil, for his Father's name is in him, which is the terror of hell, he has "spoiled principalities and powers," and has said, that "the God of peace shall bruise Satan under your feet shortly."

5thly, Trust him for a safe through-bearing at death, for "he was dead, and is alive, and lives for evermore, and hath the keys of hell and death;" and he has said, "I will ransom them from the power of the grave, I will redeem them from death."

Thus, I say, seeing his Father's name is in him, let him be the object of your trust in every case. And to encourage your trust in him, consider,

1. That it is for this end that his Father's name is in him as Mediator, that he may be the object of your trust. O Sirs! God had been an eternal object of terror instead of trust, if he had not manifested himself to us in Christ as "the Lord God merciful and gracious," &c.

2. That it is the design of the whole scriptures, and of the whole of the gospel-dispensation, to bring sinners to trust him, and saints to trust him better and more firmly: John 20 at the close, "these things are written, that ye might believe in the Son of God, and believing," or trusting, "ye might have life through his name."

3. It is the command of God that you trust in his name. It is not a thing optional, whether you do it or not as you please: no, you are concluded under the command of God to make him the object of your trust, even for your eternal salvation, 1 John 3:23. "This is his commandment, that ye believe in the name of the only begotten Son of God," &c. And remember that this commandment is fenced with an awful penalty, that if you do it not, you are "condemned already," &c.

4. Consider, that he himself, as well as his Father, requires your trust and confidence in his name: Is. 45:22, "Look unto me," or trust in me, "all ye ends of the earth;" for my Father's name is in me, "I am God, and there is none else." And O! when a sinner trusts him, he is well pleased, for "he taketh pleasure in them that fear him, in those that hope in his mercy," &c.

5. Consider the advantage that shall accrue to you by trusting him that has his Father's name in him.

1st, Stability in a shaking and trying day. When many on every hand of you are carried away with the wind of error, temptation, affliction, reproach, and persecution; yet by trusting in this name, ye shall be "as mount Zion, which cannot be removed for ever:" your faith and hope, like an "anchor sure and stedfast entering within the vail," will keep you firm in all storms that may blow, either from heaven, earth, or hell.

2dly, Ye shall have the advantage of much inward peace when the world is reeling about you: "He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord." Is. 26:3, "Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusted in thee."

3dly, Not only peace, but joy, is the fruit of trusting in this name which is set in Christ: "I have trusted in thy mercy, I have rejoiced in thy salvation. In whom, though now we see him not, yet believing, we rejoice with joy unspeakable, and full of glory."

4thly, Ye shall be kept alive in famine, if you trust in this name. Sirs, there is a famine of the word of the Lord in many corners of this land, many of the Lord's remnant put sore to it for want of their ordinary meals; set a wandering for the bread of life through violent intrusions, and otherwise: Well, in this case look to, and trust in the name of a God in Christ, and ye shall not want; he will lead you to the place where he causes his flocks to rest at noon. See a sweet promise to this purpose, Jer. 17:7, 8; Psal. 37:2.

EXOD. 23:21.—"My name is in him."

THE FIFTH SERMON ON THIS TEXT

I PROCEED now to the third word of exhortation from the text and doctrine. Is it so that the name of God is in our glorious Redeemer Jesus Christ? O then, Sirs, let us glory in his name, for "in him shall all the seed of Israel be justified, and shall glory," Is. 45:25. It is with a view to this manifestation that it is said, Is. 60:18, "The Lord shall be thy everlasting light, and thy God thy glory." And therefore let us read the name of God as our God in Christ, and rejoice and glory in it, whatever melancholy scenes may open in this lower world, whatever jars, and wars, whatever divisions or disasters; "Though mountains should be removed, and cast into the midst of the sea, though the waves may lift up their voice and make a mighty noise; "though sword, famine, and pestilence, should travel through the land, and lay it desolate of inhabitants; yet here is "a river, the streams whereof makes glad the city of God." The name of God is in Christ, and his name in him is "a God reconciling the world unto himself; not imputing their trespasses unto them;" or, which is all one, his name in Christ is that which he proclaimed to Moses, "The Lord, the Lord God, merciful and gracious, pardoning iniquity, transgression, and sin;" and therefore let us rejoice in his name all the day long, Psal. 89:16. or, as it is Psal. 105:3, "Glory ye in his holy name." And that I may illustrate and clear this exhortation, which we find so much urged in the scriptures of truth, I shall,

1. Tell you what is implied in this rejoicing or glorying in his name.

2. Shew what there is in his name that may afford matter of joy and gloriation.

3. The proper seasons of this duty, or when it is especially that we are called to glory in his name.

4. Answer a few objections, or remove some difficulties that lie in the way, and which mar your joy in this name.

5. Offer a few advices how this duty is to be managed.

The first thing is to show, what it is to rejoice and glory in the name of God, as it is displayed and manifested unto us in Christ; or what it supposes and implies.

1. Then, it supposes that the great name of God is manifested to us in Christ, as matter of joy and gloriation. Hence no sooner was God actually incarnate, but immediately the angels (Luke 2) proclaim it as a matter of triumph unto the shepherds: "Behold, we bring you glad tidings of great joy, which shall be to all people. For unto you is born, in the city of David, a Saviour, which is Christ the Lord." O Sirs! what matter of joy was it unto our first parents when the name of an incarnate God was displayed to them, Gen. 3:15, "The seed of the woman shall bruise the head of the serpent?" This name immediately dispelled the dismal cloud of wrath that was hovering over their heads, and cleared the sky to them, and all their posterity. And commonly the prophets under the Old Testament, when they begin to speak of the coming of the Messiah, and of the manifestation of the name of God in him under the New Testament, they call and invite the church to rejoice at the prospect of it; Zech. 9:9, "Rejoice greatly, O daughters of Zion; shout, O daughters of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation." Is. 62:11, "Behold, the Lord hath proclaimed unto the end of the world, say ye to the daughter of Zion, Behold thy salvation cometh; behold, his reward is with him, and his works before him."

2. It supposes an uptaking of the name of God as it is manifested in Christ, and an impression or stamp of it made upon the soul by the Holy Spirit; "The light of the knowledge of the glory of God, in the face of Jesus Christ, shines in upon the heart and the soul, by beholding the glory of it as through a glass, is changed into the same image, from glory to glory, as by the Spirit of the Lord." Sirs, The name of a God in Christ is manifested externally unto you all; but, alas! few do really glory in his name. Why, what is the reason of it? The reason is, this name was never printed upon their hearts by the finger of the Spirit; they never read it by the eye of faith; the god of this world blinds the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine into them." So that, if ever you glory in this name, Christ, and the name of God in him, must be impressed upon your hearts, as Paul says of himself, "It pleased God to reveal his Son in me."

3. It has in it a high estimate and valuation of this worthy name; for men do not glory in a thing which they make but little account of. O! the superlative estimate that the believer, the gracious soul, puts upon the name of Christ, or the name of God in him! he looks on it as "a name above every name. Yea, doubtless," says Paul, Phil. 3. "I count all things but loss for the excellency of the knowledge of Christ," &c.

4. It has in it a holy vaunting, boasting, and exultation of the soul in him: Psal. 34:2, "My soul (says David) shall make her boast of God: the humble shall hear thereof, and be glad." Psal. 44:8, "In God we boast all the day long: and praise thy name for ever. Selah." The man dare not boast of his riches, of his honour, of his strength, of his righteousness, of his works, of his grace, experience, attainment, holiness, and obedience, or any thing else; but his soul will boast in a God in Christ, saying, with Israel, Deut. 32. "Their rock is not as our Rock, enemies themselves being judges: "or David, Psal. 18. "Who is God save the Lord? or who is a rock save our God?" who in Christ is God merciful and gracious. How often do we find Paul thus vaunting and making his boast in an incarnate God, and his doing and dying, "God forbid that I should glory in any thing, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world!" O! says he, "in this name will I glory: I can do all things through Christ strengthening me."

5. It has in it an earnest desire to have his glory raised, and the renown of this great name (if possible) spread through all the earth: O! says the soul, under this exercise, "Let his name endure for ever, let his name last like the sun: Blessed be his glorious name for ever and ever; and let the whole earth be filled with his glory." Thus you see what it is to rejoice and glory in the name of God as it is in Christ.

The second thing in this use, is to shew what there is in this name of God in Christ, that affords such matter of joy, and gloriation? I answer, there is every thing in this name that can afford relief to a sinner, or matter of joy and triumph unto a rational soul; for,

1. There is light in this name; he is "the Sun of righteousness, the light of the world, the day-spring from on high." Whenever he is revealed to a land, by the dispensation of the gospel, light arises there: "The people which sat in darkness, saw great light: and to them which sat in the region and shadow of death, light springs up," Matth. 4:16. And whenever his name is savingly manifested to a soul, there is a divine light diffused through all the nooks and corners of the heart, insomuch that the man that moment is "called out of darkness unto God's marvellous light;" and, O! but this light is sweet, and "it is a pleasant thing for the eyes to behold the sun." O Sirs! Cry, cry, that this name may be manifested unto you, so as it is not manifested unto the world, and let your cries to heaven be accompanied with a diligent attendance on his word read and preached, "as unto a light shining in a dark place, until the day dawn, and the day star arise in your hearts; and wait for it, as they that wait for the morning, I say, more than they that wait for the morning; for whenever this name is displayed in its glory to the soul, it will make your heart to rejoice with the light that is in it; then "the time of the singing of birds is come."

2. There is life in this name, and this affords matter of joy and gloriation in it: John 1:4, "In him was life, and the life was the light of men." Yea, this is one of his famous titles, "the resurrection and the life, the way, the truth, and the life: This is the record of God, that God hath given to us eternal life: and this life is in his Son," 1 John 5:11, and in the last verse of the chapter save one, "We are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life; and he that hath the Son, hath life." The name of God as in Christ, it works wonders among the dead; let but this name be manifested to a poor soul dead in trespasses and sins, immediately it is quickened, the spirit of life enters into it. O! Sirs, how comes it about that there lie such a multitude of dead souls like dry bones in the valley of vision, notwithstanding of a clear dispensation of the gospel? Why, the matter is, though the name of Christ, and of God in him, be externally manifested or revealed, yet they never to this day took up the name of God in the light of the Spirit, or by faith of the Spirit's operation; and therefore it is, that they that are dead remain dead still, and they that are filthy remain filthy still. But though the unbelieving ignorant world should never know this name, yet there is life in it to them that know it; a life of justification to the soul that is condemned by the law; a life of sanctification to them that are perishing under the power and pollution of sin; a life of consolation to them who through pressures of divine terrors are laid in the lowest pit, in darkness, and in the deeps; a life of eternal glory to them that should have died the second death, and been "punished with everlasting destruction from the presence of the Lord, and the glory of his power."

3. There is peace in the name of Christ, and of God in him. God in Christ is a "God of peace," committing to us a word of reconciliation; hence one of the famous titles of Christ is "The Prince of peace; "he is our peace with God, for he "makes peace by the blood of his cross: When we were enemies, we were reconciled to God by the death of his Son." He makes peace with conscience, by sprinkling his blood upon it; let but the name of Christ be manifested to a soul distracted with the terrors of a guilty conscience, immediately the storm is hushed into a pleasant calm. And by the manifestation of this name, peace is made up between man and man; the name of Christ displayed in its power makes the "wolf to dwell with the lamb, and the leopard to dwell peaceably with the kid." What is it that creates such divisions among us at this day? the church is rent, the state is rent, judicatories are rent, congregations are rent, families are rent, the hearts of ministers rent from their people, and the hearts of the people rent from their ministers, town councils and corporations rent, and run into different parties: why, the name and glory of a God in Christ, which is the centre of peace and love, is departed; little of Christ, or of his cause and interest, is before our eyes, "every one minding his own things, but few the things of Christ;" and I despair ever to see either our kirk or state divisions settled, till the name and glory of Christ, and his cause and interest, come to be greater in our eyes, than any private views or interests of our own.

4. Redemption and remission of sin is in his name; hence called "the Redeemer:" Is. 59:20, "The Redeemer shall come to Zion." We are said to "have redemption in his blood, even the forgiveness of sin." He is the Lord, "pardoning iniquity, transgression, and sin." Whenever he manifests his name savingly unto a poor soul, crying, "Mine iniquities are gone over my head, as a burden too heavy for me to bear;" the poor soul can read pardon of its sin, and sing with David, Psalm 103, "Bless the Lord, O my soul: and all that is within me, bless his holy name. Who pardoneth all thine iniquities: and who redeems thy life from destruction."

5. There is not only remission of sin, but a law-magnifying and justifying righteousness in his name: Jer. 23:6, "In his days Judah shall be saved, and Israel shall dwell in safety: and this is his name whereby he shall be called, The Lord our Righteousness." And, O! whenever this name of his is read with the application of faith, saying, as Is. 45:24, "In the Lord have I righteousness;" the man begins to rejoice and glory in his name, saying, as Is. 61:10, "He hath clothed me with the garments of salvation, and covered me with the robe of righteousness." The poor condemned sinner, that was trembling before the bar of his own conscience, begins to lift up his head, and say, "Who can lay any thing to my charge? It is God that justifieth: who is he that condemneth?" Christ is the end of the law, and through him the righteousness of the law is fulfilled; for he was "made sin for us, who knew no sin, that we might be made the righteousness of God in him."

6. Health or healing is in his name: Exod. 15:26, "I am the Lord that healeth thee, JEHOVAH-ROPHI." Mal. 4:2, "Unto you that fear my name, shall the Sun of righteousness arise with healing in his wings." By this name the eyes of the blind were opened, the ears of the deaf unstopped, the lame man made to leap like an hart, and the tongue of the dumb to sing. Let this name be but whispered into the heart by the Spirit, or let it be but called upon by faith in prayer, it will make the bones which were broken to rejoice. All soul maladies and diseases evanish before it. "He sent forth his word," which is in his name, "and healed them."

7. There is shelter in a stormy day in his name: "The name of the Lord is a strong tower." When storms and tempests are blowing, the believer, when he gets this name over his head, he can sing and say, "In the floods of great waters, they shall not come near unto me, for the Lord is my refuge, and my strength, and a very present help in time of trouble; therefore I will not be afraid," Psalm 46. This name is the "strength of the poor, and the strength of the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. I will lay me down in peace, and sleep, for thou, Lord, makest me to dwell in safety. I will not be afraid of ten thousands of the people, who set themselves against me round about."

8. There is honour and preferment in his name: Psalm 91:14, "I will set him on high, because he hath known my name." Whenever this name is manifested to a soul, it gets a name and a place within God's house, better than of sons and daughters among men; and hence it is, that the "righteous is more excellent than his neighbour: Ever since thou wast precious in my sight, thou hast been honourable," Is. 43:4. In a word, not to multiply particulars here, salvation is in the name of our God in Christ: "Our God is the God of salvation; and unto God the Lord do belong the issues from death." And whenever a poor soul by faith reads the name of God in Christ, it is capable to read its own salvation, and to sing, as Is. 12:2, 3, "Behold, God is my salvation: I will trust, and not be afraid; for the Lord JEHOVAH is my strength and my song, he also is become my salvation. And therefore with joy will I draw water out of the wells of salvation." Thus you see what matter of joy and gloriation there is in the name of God as it is displayed in Christ; and therefore let us rejoice in this name, and glory in it all the day long.

The third thing in this use, was to tell you of the proper seasons of glorying and triumphing in this name that our Immanuel bears. Answ. We should glory in this name "all the day long: While I have a being, I will bless the name of the Lord," says David. "Thanks be unto God, which always causeth us to triumph in Christ." I will only instance two or three particular seasons proper for it.

1. Whenever we draw near to God in any duty of worship, we should set it before us, and glory in it as the foundation of our acceptance in his presence. When you go to prayer, or praise, or to read or hear the word; whatever ye do, either in word or in deed, do all in the name of the Lord Jesus; go about the duty glorying in this name, and it will make you and your duties accepted, and you to rejoice to work righteousness, and to remember the Lord in his ways, saying, with David, Psalm 43:4. "I will go unto the altar of God, unto God my exceeding joy."

2. When you go about duty wanting a frame; for it is not your frame, but his name that must bear you through before God. Or when you have win to any thing of a frame or enlargement, or got duty comfortably discharged, then is a proper season for glorying in this name; for the wicked legal heart is then ready to sacrifice unto its own net, and to burn incense unto its own drag. Let us learn to say, when we have win to our highest frames, or enlargements, "Not unto us, not unto us, but unto thy name be the glory: Not I, but the grace of God in me."

3. When his name is slighted and disparaged by a blind world round about you, then is a proper season for glorying in this name. When the daughters of Jerusalem are uttering themselves slightly concerning Christ, saying, "What is thy beloved more than another beloved?" Song 5:9, this quickens the spouse's zeal for his glory and honour, and makes her run out in his commendation; and when she is done, she concludes with a holy boasting of him whom they disparaged, saying, "This is my beloved, and this is my friend, O daughters of Jerusalem."

4. When you are damped through the prevalency of indwelling sin, then glory in this name: so did Paul, Rom. 7:24, he is crying, "Wretched man that I am, who will deliver me from this body of sin and death!" but immediately he views the name of a reconciled God in Christ, and then he gets up his heart, and cries, "I thank God through Jesus Christ: There is therefore now no condemnation to them which are in Christ Jesus." And so he goes on triumphing in this name through the whole of the 8th chapter.

5. When you are pressed upon by the temptations and fiery darts of Satan, then glory and rejoice in this name; for if in the name of a God in Christ you set up your banner against the devil, he will fly before you; he is not able to hear tell of the seed of the woman that bruised his head.

6. When you are surrounded with the dark and black clouds of desertion, then study to glory and rejoice in the name of a reconciled God in Christ. When we walk in darkness, and see no light, we are to trust, and rejoice, and glory in the name of the Lord, and stay ourselves upon him as our God; this will fill us with "joy unspeakable and full of glory;" and no wonder, for when by faith the soul reads this name, it cannot miss to read a reconciled God in it.

7. Glory in this name, even in the face of death, and of an awful tribunal. O Sirs! this name will bear you through death, for by it death is destroyed, and the grave vanquished. Set the name of Christ before you, and Jordan will divide, and the way to the land of promise will be patent and open: carry this name with you in before a tribunal, and you shall meet a friend upon the bench, who will say to you, "Come, thou blessed, and inherit the kingdom prepared for thee from the foundation of the world." Thus you see some seasons when we are to glory in this name.

The fourth thing upon this use, was to obviate some objections, or remove some difficulties that lie in the way of this duty, of glorying in the name of God as it is manifested in Christ.

Object. 1. You bid me rejoice and glory in the name of a God in Christ; but alas! how can this be, for the name of God is just my terror, "When I remember God I am troubled?" I answer, I own indeed his law name, or his absolute name, is enough to terrify the strongest believer, or the saint of the highest magnitude, while any thing either of the guilt or filth of sin hangs about him: but it is absolutely impossible that his name in Christ can be a terror, but rather a comfort unto any sinner on this side of hell. Can the name "merciful or gracious," can the name, "Lord pardoning iniquity, the God of salvation," be a terror? No, it cannot be. So that when thou sayest thou art troubled at the remembrance of the name of God, it is plain thou art reading his absolute name, or his name not in Christ, but out of Christ: and therefore look again toward his holy temple, and view him upon the mercy-seat between the cherubims, and thou shalt see his name to be, "The consolation of Israel."

Object. 2. How can I glory in his name, for alas! I fear I do not know this name of a God in Christ, "I am more brutish than any man, I have not the understanding of a man; I have not learned this wisdom, nor have I the knowledge of the holy?" Answ. If this be really the exercise of thy soul, it is an evidence thou hast been at the school of Christ, for self-denial is the first lesson that he teaches all his scholars. Whenever the name of Christ is revealed unto a soul, its own name, its own knowledge, attainments, righteousness, strength, and all evanish, and go as clean out of the man's sight, as the twinkling stars in the firmament when the sun arises; self hides its head when Christ is formed. And therefore, if this sense of ignorance of the name of Christ be accompanied with an earnest desire and longing of soul to be better acquainted with this name, it is a sign thou knowest it, and shalt "follow on to know it," and that "his goings forth" to thy soul shall be "prepared as the morning." And therefore, I say, rejoice and glory in this name.

Object. 3. "I am plagued all the day long, and chastened every morning, deep calleth unto deep" with me, and therefore I cannot rejoice in this name, for through continued affliction "my harp is turned to mourning, and my organ into the voice of them that weep." Answ. If by this affliction the Lord is "purging away thy dross," and making thee a partaker of his holiness," thou hast reason to rejoice and glory in his name, for these "light afflictions," will soon be at an end, and they will "work for thee a far more exceeding and eternal weight of glory." Do but view the name of God in Christ, and it will lighten thy heart under all the burdens of affliction that lie upon thy back, "They looked unto him, and were lightened." Job, when the waters of affliction were rolling in upon him on every hand, he views this name, and comforts himself with it, being enabled thereby to see a scene of glory opening upon the other side of death, chap. 19:25, "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth," &c.

Object. 4. You still rejoice in this name, when "reproach has broken my heart," my name is torn, my reputation sunk and covered with calumny. Answ. The name of Christ was covered with calumny when he was in this world, called "a blasphemer, a wine-bibber, a friend of publicans and sinners; "yea, he was branded with being in league with "Beelzebub the prince of devils;" and can any thing worse be said of thy name? And therefore bear it patiently, and rejoice: for as the name of Christ outshined all the clouds of calumny, so shall thine, if thou be a member of Christ, and reproached for well-doing: "If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, and of God resteth upon you."

Object. 5. I carry such a burden of sin upon me, I have so many wants, so many plagues, so many maladies, hanging about me that I cannot get up my heart. Answ. Do but read the name of God as it is in Christ, and thou shalt find redress of all grievances, ease under all burdens, and healing of all plagues. Is it not matter of joy and triumph under a sense of guilt, that his name is "the Lord pardoning iniquity?" Is it not relief under burdens, that he bids you cast your burdens on him, and he will sustain you?" Is it not matter of joy under all wants, that "all fulness is in him" for thy supply; and under all the plagues of thy heart, that his name is "the Lord that healeth thee; that there is balm in Gilead, and a physician there?" It is the way of faith to reckon upon, and to rejoice in what the soul hath in Christ; under deadness, to rejoice that its "life is hid with Christ in God;" under self-emptiness and poverty, to rejoice in his "unsearchable riches;" under a sense of guilt, to rejoice in his resurrection from the dead as its discharge; under inability to pray, to rejoice in his intercession. And therefore, I say, learn still to glory in the name of a God in Christ.

Object. 6. I cannot get the Lord served as I would be at when I set about duty, my wicked heart turns aside like a deceitful bow, I drive heavily like the chariots of Pharoah. Answ. Do you know what is the cause of your driving so heavily? You turn away your eyes from the name of God as it is set in Christ, and then indeed it is no wonder though your heart turn away from the living God. Do but view this name, and you shall be set upon the high places of Jacob, and thy soul shall, ere thou art aware, be made like the chariots of Amminadib.

Object. 7. I do not know if ever I believed in this name, how then shall I glory and rejoice in it? Answ. If thou really never yet believed in this name, believe in it now, without any longer delay, for it is manifested to be believed in. God has set forth his name in Christ as an object of faith and trust unto all the world: and rejoice, O sinner! that thou has this name to fly to as a refuge; for it is glad tidings to men, and the sons of men, that God's name and our name are mingled together in our great Immanuel, and "they that know this name, will put their trust in it." And whereas you say you do not know if ever you believed in this name, I only ask you, Is not this name precious to thy soul? Well, that is given as an evidence and mark of faith; for "to you that believe, he is precious." Does not thou love him, and all that bear his image? This is another mark of faith; for "faith worketh by love;" and by this "we know that we are passed from death unto life, because we love the brethren."

Object. 8. This is a lowering day, storms are brewing, and the clouds are raking; God seems to be upon his march with the weapons of wrath in his hand; he is making the earth to tremble and shake with the noise of wars abroad, and divisions at home; and is this a time of rejoicing? Answ. It is all true you say; but is there no comfort in that case, in the name of the Lord? Yes, there is. Let seas roar, let the nations shake, let heaven and earth blend into confusion, the name of a God in Christ is the "river that makes glad the city of God;" and therefore, I say, still "let the children of Zion be joyful in their King. The Lord sitteth upon the floods; the Lord sitteth King for ever; and therefore let the earth rejoice, and let the multitude of the isles be glad."

Object. 9. Jacob is brought low, the ark of God is in a great measure taken, the hedges are broken down, violence is done to God's heritage, wolves in sheep's clothing have got in to the spoiling of the tender vines; the authority of Christ, and the sacred liberties of his crown, trode under foot, which makes me to "weep, and hang my harp upon the willows;" how then shall I rejoice and glory in this name? Answ. Indeed these things have a very melancholy aspect, and we have reason to join trembling with our mirth, because of these sins that have provoked the Lord to smite and cover the daughter of Zion with a cloud. But yet there still remains ground of triumph and gloriation in the name of a God in Christ, because by this name all Zion's enemies shall be confounded; the terror of it will at length make Zion's proud enemies and oppressors, whether they be men in civil or ecclesiastical authority, to enter into the rock, and to hide themselves in the dust, for fear of the Lord, and for the glory of his majesty. This name cuts off the spirits of princes, and is terrible to the kings of the earth, that invade or trample upon his authority. It is the eternal joy and comfort of all the true children of Zion, however oppressed and borne down, Zion shall yet be built up by the mighty God, when he appears in his glory, and in his majesty; and therefore there is still ground of glorying in his name.

By the downcasting of Zion, he is but making way for her upbuilding; and though she may be "afflicted, tossed with tempests, and not comforted," yet he will "lay her stones with fair colours, and her foundations with sapphires;" and though all should go to all, the Lord will take care of his remnant of mourners, "I will gather them unto me that are sorrowful for the solemn assemblies, to whom the reproach of it is a burden."

The fifth thing in this use was to offer a few advices. If you would rejoice and glory in the name of God as manifested in Christ, then,

1. Write your own name in the dust, and learn to be denied to your own character and reputation in the world; for while our name bulks in our eye, we will never venture much for the name of Christ.

2. Get faith in his name, and keep in it a lively exercise, and live by faith on the Son of God; for we are "filled with joy and peace in believing."

3. Study integrity and uprightness in your heart and way; Psalm 64:10, "The righteous shall be glad in the Lord, and shall trust in him: and all the upright in heart shall glory."

4. Mourn for your own sins, and the sins of the generation wherein this name is dishonoured. For "they that sow in tears shall reap in joy. Blessed are they that mourn, for they shall be comforted" in the name of a God in Christ.

5. Whenever you lose sight of this name, run to his word and ordinances to find it again, for there it stands registrated for your use; and "whatever ye do in word or in deed, do all in the name of Christ," for the name of God is in him.

EXOD. 23:21.—"Beware of him; provoke him not, for my name is in him."

THE SIXTH SERMON ON THIS TEXT

I GO on now to a fourth word of exhortation from this doctrine. Seeing that it is so that the name of God is in Christ, then beware of him, and provoke him not. This is an exhortation or a caution here given to Israel, in the words of my text, Beware of him, provoke him not: for he will not pardon your transgressions: for my name is in him. We have it frequently observed in the history of the children of Israel, to whom this advice was immediately given, that they had but little regard to this awful caveat given them, with reference to the angel of the covenant, Psal. 78:56–58; and see how he resented it in the following verses—Psal. 106:7, 23, 43. Now, let us not follow the example of the wicked Israelites in this manner, Psal. 95:8–11. "Harden not your hearts, as in the provocation, and as in the day of temptation in the wilderness: when your fathers tempted me, proved me," even when they "saw my works." Forty years was I grieved with this generation, and said, It is a people that do err in their heart, and they have not known my ways. Unto whom I sware in my wrath, that they should not enter into my rest." Let, I say, the example of the wicked and rebellious Israelites be a becon unto us to avoid the same rocks upon which they were ruined: let us be aware of him, and be afraid to provoke him as they did.

Now, that I may illustrate and enlarge this branch of the exhortation, I shall take notice of some of the sins of Israel, whereby they provoked the Angel of the covenant; and I fear that many of them shall be found in our own skirts. Let every one apply, as they are guilty before God and conscience.

1. Then, Israel provoked the Angel of the covenant by their ignorance of God, and of his mind and will. "He gave his statutes unto Jacob, and his testimonies unto Israel, when he dealt not so with any nation under heaven;" and yet the great things of his law and covenant were strange things to them, they did not apply their hearts unto wisdom; and therefore the Lord complains of them by the prophet, Is. 1:3, "The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider:" and the prophet, Hos. 4:1, declares, that "the Lord hath a controversy with the inhabitants of the land, because there was no truth, nor mercy, nor knowledge of God in the land." Now, apply this to yourselves. God hath set forth his name and glory to us in Christ, he has made a more glorious and bright revelation of his mind by the gospel to us in this land, than to many nations of the earth, and you in this place have been in a particular manner privileged this way: but, alas! "the light shineth in darkness, and the darkness comprehendeth it not." What lamentable ignorance, even of the first principles of religion, is to be found among many? And among these that have some light in their head, how few have taken it into their hearts? I am jealous the Angel of the Lord is provoked by the ignorance of many in this place, and that he is saying of not a few, "It is a people of no understanding; therefore he that made them, will not have mercy on them."

2. Israel provoked the Angel of the covenant by their unbelief; they believed not in God, they trusted not in the Rock of their salvation. When Moses told them the mind of God, they did not give it credit; and for their unbelief their carcases were made to drop in the wilderness: and Heb. 3 we are told, that they could not enter into the promised land because of their unbelief. And when the prophets came preaching and publishing the mind and will of God unto them, one after another, till Christ and his apostles, every one of them lifted up this melancholy complaint against them, "Who hath believed our report? and to whom is the arm of the Lord revealed?" And at last, for their unbelief, in rejecting the promised Messiah, they were cut off, both from being a church and nation, and scattered through all the earth, with a mark of the divine vengeance set upon them. O Sirs! be aware of the Angel of the covenant, and provoke him not after the same example of unbelief, and "let us fear, lest a promise of rest being left us, any of us should seem to come short of it, as Israel did. Alas! how many unbelievers are there under the drop of the gospel? How few have really received Christ, and lifted up the everlasting doors of their hearts unto him? Many indeed profess to believe in him, but evidence the quite contrary by their daily walk and conversation. A lying, stealing, drinking, whoring, swearing believer, is a contradiction; for we must prove and evidence the reality of our faith by our works: "Shew me thy faith by thy works: Faith without works is dead:" a barren faith is no faith at all; for "faith worketh by love," by repentance, by obedience, by holiness, and tenderness in all manner of conversation: it sets folk a-work to "cleanse their hands, and purify their hearts," to commence a war against all known sin, to avoid the appearance of evil, and "to have no fellowship with the unfruitful works of darkness, but rather to reprove them." And O, how few such believers have we among us? Sirs, for the Lord's sake, be aware of deluding yourselves with a mere shadow for the solidity of faith. You see that folks' faith will be tried by their works at the day of accounts, Matth. 25 at the close.

3. Israel provoked the Lord by their perjury and treachery, and breach of solemn covenant. God hath separated that people from among all the nations of the earth, and taken them for his covenanted people, and they had avouched the Lord for their God, and promised under the solemnity of the oath of God, that they would do his commandments, and observe his statutes and testimonies; but "they quickly turned aside like a deceitful bow;" on which account God says, that he would send a sword among them, to avenge the quarrel of his covenant. Now, let us apply this to ourselves in the days of our reformation. These lands, and particularly this, entered into solemn leagues and covenants, for preserving and carrying on a work of reformation, in opposition to Papists, Prelatists, Erastians, Sectarians, and all malignants, or enemies of the work of reformation under whatever denomination, and to adhere to the doctrine, discipline, worship, and government of the church of Christ; but alas! how treacherously have we and our fathers dealt with the great God, with respect to these covenant-engagements? How shamefully was the obligation of them rescinded by act of parliament; and not only so, but disgracefully and ignominiously burnt at the public cross of the capital city of the nation, and that by the countenance of authority? And, as if that had not been enough in opposition to the royal authority of the Son of God, our covenanted Head and King, the prerogatives of his crown, by act of parliament, were taken from him, and a sinful mortal vested with one of the jewels of his mediatory crown, and declared head in all causes, civil and ecclesiastic. And how many sinful compliances (with these usurpations) have there been both before and since the revolution, contrary to these solemn covenant-engagements? We have reason to fear that God is at this day upon his march to avenge the quarrel of his holy name, that was solemnly interposed in these covenants by all ranks. Ezek. 17 from verse 12, and downwards, we read there of an oath taken from the king of Judah by the king of Babylon, that he and all the land should be tributaries unto him: Well, though the oath was extorted, although it was made to a heathen, yet because the name of God was interposed, God avenges the quarrel of his name upon Zedekiah for the breach of it, as you see, ver. 16–19, &c. How much more will not God avenge the breach of that oath, that was made to himself as the immediate party by king, nobles, gentry, commons, and all ranks in the land, especially when interposed for no other end but to maintain the doctrine, worship, discipline, and government of his house, according to his word? How little regard has been or is had to these solemn covenants? How little personal, family, church, or state reformation doth appear among us, when all manner of blasphemy, error, profanity, and wickedness of all sorts, is abounding without any check? yea, when ecclesiastic judicatories, themselves have been, and still are, acting the very reverse of these covenants, in violating the rights and liberties of the Lord's people? O Sirs! wrath from the Lord is hovering over our heads for the profanation of that great and dreadful name of the Lord, in the matter of solemn oaths and covenants, both of a more public and of a more private kind. The children of Israel were separated from the rest of the nations, and God declares them to be "a royal priesthood, a peculiar people, an holy nation," and discharged them from making any league, or entering into any affinity with these abominations; and yet they went a whoring after the idols and abominations of the nations round about them, worshipped their gods, and learned their sinful customs, which made the Lord to abhor them, and to write their sin upon their punishment, by scattering them among the nations. And is not this the case with us? By solemn covenant we were engaged never to join with malignants, or any enemies of the reformation, and to improve our endeavours for the reformation of Britain and Ireland; but how are these things observed, when, contrary unto these engagements, the public consent is given, that abjured Prelacy and superstition shall continue in England; and when the open enemies of the covenanted reformation are not only admitted into places civil and military, but taken into the bosom of the church, and vested with the sacred rights and privileges thereof? There is a great pother and noise when one disaffected to the civil government begins to mingle in with our civil elections of magistrates; and there is good reason to exclude them: but some men who make a mighty noise about this, make little or no account of admitting this set of people, disaffected to the government of King Jesus, to mingle in themselves, in electing the rulers and governors of the house of God. Which, to me, makes it plain, that the government of an earthly prince is dearer to them, than the government of the "Prince of the kings of the earth, the King of kings, and Lord of lords."

4. Persecution and bloodshed was one of the sins of Israel, whereby they provoked the Angel of the covenant to anger. They could not endure the faithful messengers and servants of God, who told them of their backslidings. We read, that in the days of Manasseh the persecution was carried that length against God's people, who adhered to the true worship of God, in opposition to the idolatory that was settled under that reign, that the very streets of Jerusalem were made to run with blood; and this was one of the sins that provoked God to bring them unto utter desolation, as you read, 2 Chron. 36:15–17, &c. And Christ, in the days of his flesh, he puts them in mind of it, Matth. 23 at the close, "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee," &c. And has not the Angel of the covenant been provoked after the same manner in this land? How was this land defiled with the blood of the faithful ministers, and martyrs of Christ, under some late, reigns before the revolution? What heading, hanging, and quartering? what sinning, confining, and banishments, was carried on by a malignant party, who were then in power and authority against all that owned a covenanted work of reformation, or adventured to worship God after the manner which they called heresy, insomuch that fields and scaffolds were made to reek with the blood of the dear saints of God? And it is to be feared that the cry of that blood is going up from under the altar to this day against this whole land. There has been no due methods taken since the revolution, either by civil or ecclesiastic authority, to purge the land of that innocent blood: the cause for which the saints and servants of God suffered in these days, has not been fairly espoused; yea, men whose hands were dipt in the defections, bloodshed, and persecution, of these days, taken into judicatories both civil and ecclesiastic, which appear rather to be a tacit approbation of their sin, than a condemning of it. And while I am upon this subject, I judge it not amiss to put you in this city in remembrance, of the barbarous and inhuman treatment that that worthy servant of Christ, Mr James Guthrie, once a shining light from this pulpit, met with from some barbarians in it. I wish that no drops of his blood be yet sticking to any families or corporations in the place.

5. Idolatry and superstition was another of the sins of Israel, whereby the Angel of the covenant was provoked to anger; they forsook the true worship of God appointed in the law of Moses, and fell in with the idols of the nations round about them, worshipping the host of heaven, stocks and stones, the calves of Dan and Bethal, for which God reproved them by one prophet after another, until (for their following the idols of the Heathens) God was provoked to send them unto bondage in the land of the Heathens for the space of seventy years. We in these lands are solemnly engaged by covenant and solemn league, to cleave to the true worship of God appointed in his word, in opposition to all Popish idolatry and superstition: and yet how much is the idolatrous mass connived at both in England and Scotland? Popish missionaries and Jesuites, we hear, are swarming, and making proselytes to their idolatrous worship, without any check from those who have the execution of the laws against popery in their hands: which gives ground to fear, that some general massacre of Protestants, like that in Ireland, may be on foot. We had need to be upon our guard against men, whose avowed principle is, that there is no faith to be kept with Protestants. And as for superstitious worship, or ceremonies of men's invention in the worship of God, it is well known how, contrary to solemn covenants, it is practised under the protection of law, and the successors to the crown obliged by law to follow and practice it, and this law homologated by all sorts of persons almost, and that with the solemnity of the oath of God. How unlike these things look to our reformation laws and covenant, is easy to judge. It is much to be feared the Angel of the covenant is saying at this day, "How shall I pardon you for these things?"

6. Israel provoked the Angel of the covenant by luxury and intemperance, which was followed with revellings and whoredoms. We are told that they did "eat and drink, and rose up to play; and they were like fed horses, every one neighing after his neighbour's wife. Jeshuran," when God fed him with the finest of the wheat, he "waxed fat, and kicked; and forgot God that made him, and lightly esteemed the rock of his salvation." Sirs, God has for many years together opened his granary, and given us plenty of bread, made the heavens to hear the earth, the earth to hear the corn, wine, and oil; but how are these mercies of God abused by many? especially by these that have them in the greatest plenty? Are they not used to serve and satisfy men's lusts, and as weapons whereby they fight against God, instead of binding and engaging them to his service? Witness the public balls and effeminate assemblies that are so frequent, where there is nothing but eating and drinking, dancing and revelling, which are commonly attended with whoredom of all sorts. By such excessive use of the good creatures of God, men act rather as beasts than reasonable creatures; and therefore no wonder God gave them over unto all manner of beastly lusts, and then do with them as men do with beasts, feed them in a large place until the day of slaughter. And indeed it looks as if the day of slaughter were fast approaching, when men, through intemperate drinking and night-revelling, are beginning to sheath their swords in one another's bowels. A melancholy and recent instance of which we have had this week bygone, upon the occasion of the solemnity. I shall not take upon me to speak of the parties that have got up among us, nor determine who were in the right or wrong in that night's squabble; only I may say thus far, unseasonable and excessive drinking and caballing, and night revellings, has been the occasion of it. Had folk gone home seasonably to worship God in their families, and parted decently in due time, the confusion that has been in the city had been happily prevented. What a sore matter is it, that Stirling, through their unnatural heats and contentions, is become the obloquy and reproach of the whole nation? men come that length in their debates and contentions, as to embrue their hands in one another's blood, yea, nearest relations thirsting after one another's blood. "Tell it not in Gath, publish it not in the streets of Askelon," that such things are done in the midst of us. I conclude this head by reading you two scriptures; the first of them has been fulfilled this last week, and the other I fear shall be accomplished, if men hold on the course they are in. The first scripture, which I say has been fulfilled literally, is that, Prov. 23:29, 30, "Who hath wo? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine, they that go to seek mixt wine." And therefore, take the caveat and advice that follows in the two next verses, ver. 31, 32, "Look not thou upon the wine when it is red," &c. Another scripture, which is yet to be accomplished as to the minatory part of it, you have, Is. 22:12–14, "And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: and behold, joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine; let us eat and drink, for to-morrow we shall die. And it was revealed in mine ears by the Lord of hosts, Surely this iniquity shall not be purged from you, till ye die, saith the Lord God of hosts" I wish the guilty may take warning in time, lest another sort of alarm be founded.

7. Swearing, or a horrid profanation of the name of God, was one of the sins of Israel: "Because of swearing, the land mourneth," says the prophet, Hos. 4. And have not we in this land provoked him, and are daily provoking him by the same iniquity? What a needless multiplicity of oaths is there both in the affairs of government and trade? What unlawful, dubious, and contradictory oaths have been imposed and sworn? How are the conscience of many debauched by a continual swearing of custom house oaths? And how is the holy name of God profaned by a customary swearing by the name of the great God, or by their faith, conscience, and Christianity? And how little regard is shewed to solemn oaths by some sort of men, who, to get themselves into places of trust and preferment, will abjure a Popish Pretender, with a design to advance his interests? How many are there that come under personal vows, congregational vows, city vows, and yet act the very reverse of what they have vowed and sworn by the name of the great God? Let such remember that awful word, "Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain." I fear it may be said of us at this day, as of Israel, "Because of swearing the land mourneth."

8. Israel provoked God by murmuring and repining against the conduct of divine providence. Whenever things were carried cross to their inclination, or when reduced unto any pinch and want, presently they flew in the face of Heaven, and charged God foolishly. Can God do this or that? "Can he cover a table in the wilderness?" And so they provoked the Lord to anger, and kindled the fire of his jealousy against them. And is this not also our sin in this land? God has for a long time blasted the public enterprises of the nation; he has blasted the trade, and written disappointment on many of our undertakings; he has been making various rods to pass through among us, whereby particular persons and families have been touched to the quick. And what murmuring is there against the hand of God in these things? How little fruit is there of rods, whether public or personal? So that God may say of us, as he did of Israel, "I have stricken them, but they have not grieved; I have consumed them, but they have refused to receive correction: they have made their faces harder than a rock, and have refused to return."

9. Israel provoked the Lord by gross hypocrisy and dissimulation. "When he slew them, then they sought him: they remembered that God was their Rock, and the high God their Redeemer. Nevertheless, they lied unto him with their lips," &c. And has not this been our way with God? How often have we professed to fast and mourn, to reform and amend, the evil of our ways, and yet all our pretended goodness has been "like the morning cloud, and early dew, which soon passes away?" Have we not quickly, after professions of humiliation, "returned with the dog to the vomit, and the sow that seemed to be washed, to wallow in the mire?" He that is filthy remains filthy still; the drunkard still follows his cups, the swearer his oaths, the treacherous dealer still continues to deal treacherously.

Quest. 1. What is the extent of that awful certification in the text, "He will not pardon your transgressions?"

Answ. 1. He will not pardon the finally unbelieving and impenitent; he will pursue an eternal controversy with them in hell.

2. He will pardon no man without a satisfaction to his justice, "by no means clear the guilty," unless his guilt be washed away in the blood of the Surety.

3. He will not pardon the sins of his own children without chastening them for their iniquities; he will indeed pardon their iniquities, but he will "take vengeance on their inventions. You only have I known of all the families of the earth: therefore will I punish you for all your iniquities," Psalm 89:31, 32, &c.

4. When a professing people, who have sitten long under the drop of the gospel, having sinned away the day of grace, he will not pardon their transgressions, though Noah, Daniel, and Job stood before him; they may indeed save their own souls, but yet God's heart cannot be towards that people.

Quest. 2. When is it that it is come to this pass with a land or church, that the Angel of the covenant will not pardon them, but is saying, as he did to Israel, Jer. 5:29, "Shall I not visit for these things? saith the Lord: shall not my soul be avenged on such a nation as this?" I shall not pretend to give positive marks; but I will tell you some things that look very like it, and you will find them in the chapter last cited, Jer. 5.

1. When the number of faithful ministers and Christians is greatly decreased; when they that are valiant for the truth are thin sown, as in ver. 1, &c.

2. When sin is become universal as ver. 4, 5, 7, all ranks corrupting their ways.

3. When folk are turned resolute in sin, as ver. 3.

4. When folk turn impudent in sin, as in ver. 3.

5. When trials and other means do not reclaim, ver. 3, "Stricken, but not grieved," &c.: when the word does no good, Heb. 6:8.

6. When the sins of a people are greatly multiplied, as ver. 6, Jer. 30:14, 15; Hos. 4:1–3.

7. When folk turn secure, and stupid in a way of sin, promising themselves impunity, as ver. 12, 13, so Is. 28:14, 15, 16, 17.

Quest. 3. What is to be done in order to prevent matters coming to that pass, that the Angel "will not pardon?" Answ. Take care to obey his voice. But this leads to another exhortation, which I must refer to another occasion.

EXOD. 23:21.—"Obey his voice: for my name is in him."

THE SEVENTH SERMON ON THIS TEXT

A Fifth exhortation I offer from the doctrine is this: Seeing it is so that the name of the great God is in Christ, the great Angel of the covenant; then follow the advice given here; see that ye obey his voice. You see in the context, the verse immediately following, that the voice of the Angel is the very same with the voice of his eternal Father, ver. 22, "If thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy unto thine enemies," &c. The three that bear record in heaven, the Father, the Word, and the Spirit, are one God, the same in substance, equal in power and glory; and therefore, when one of the witnesses in heaven speak, a whole Trinity speaks. The reason here given, why we should obey the voice of Christ, is, Because my name is in him. Says God the Father, I am in him, and therefore obey his voice. Hence Christ, when here upon earth, in a state of humiliation, tells the sons of men, "He that heareth me, heareth him that sent me; and he that despiseth me, despiseth him that sent me." And therefore I exhort you, Sirs, who are before me, to see that ye obey the voice of Christ, the great Angel or Apostle of the New Testament church. Three several times was this charge repeated by a solemn proclamation from heaven, while Christ was here upon earth, "This is my beloved Son, in whom I am well pleased; hear ye him." And see an awful charge given to the same purpose by the apostle, Heb. 12:25, "See that ye refuse not him that speaketh: for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven."

But that I may enlarge this exhortation, I shall endeavour,

1. To inquire what we are to understand by the voice of Christ.

2. Inquire more particularly what his voice and language is to the present generation.

3. What it is to obey his voice.

4. Offer some considerations to excite and quicken sinners to obey his voice.

5. Offer some characters of these that are obedient to his voice.

6. Conclude with some advices how his voice is to be obeyed.

Quest. 1. What is the voice of Christ, which we are required to hear and obey?

Answ. For clearing of this you would know, that we are not to expect to hear the voice of Christ in that manner that Israel heard it at the delivery of the law upon Mount Sinai, "which voice they that heard it, entreated that the word should not be spoken to them any more; for they could not endure that which was commanded:" yea, Moses himself was made to own, "I exceedingly fear and quake," Heb. 12:18, 19, 20, 21. Neither are we to think of hearing the voice of Christ in a way of immediate revelation, as the prophets under the Old Testament, and apostles under the New, to whom he spoke "at sundry times, and in divers manners," by dreams and visions. I do not think indeed that the Lord has so limited his adorable sovereignty, but that he may notify his mind, as to some particular events of providence, to whom, and after what manner he pleases. But although these things may be premonitions and warnings, yet they are not the grounds of our faith, that being laid in the "more sure word of prophecy, to which we do well to take heed, as unto a light shining in a dark place." Neither must we think of hearing his voice in an oral and personal way, as the disciples and others heard him, when he was personally here upon earth: no, "the heavens are to contain him, until the time of the restitution of all things." Now, when he is upon the throne of glory and majesty at the right hand of God, he speaks not in an immediate, but in a mediate way, by his heralds and ambassadors. Hence John Baptist is called "the voice of one crying in the wilderness." 2 Cor. 5:20, "Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God."

But more directly for an answer to the question, you would know that the voice of Christ, or of God in him, is conveyed to the children of men two ways, either by his providence, or by his word.

1. By his providential dispensations, whether of mercy or of judgment. There is not a mercy that the hand of Providence reaches to thee, O man, whether it be preventing mercy, providing mercy, sparing, or delivering mercy, but the voice of it is there. "Knowest thou not, O man, that the goodness of God leadeth thee to repentance?" Rom. 2:4. O! how sweet are they that take up, or answer this voice of God, or are led to repentance by his bounty and liberality to them! The more liberal that God is to many folks in this generation, the more they do kick against God, like Jeshurun. But let such remember that awful caveat which you will find in the place last cited, that by the abuse of divine mercy, and impenitence under it, thou art "treasuring up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God." But then the voice of God is conveyed not only in his favourable, but in his frowning dispensations. There is not a rod or judgment sent upon a person, a family, a city, or land, but the Lord's voice is there: Mic. 6:9, "The Lord's voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it." And by this voice of judgment the Lord seems to be crying unto this city, and to all ranks in it, at this day. He has cried long to it by the voice of his servants, rising up early and sending them; but this voice of God has not been regarded by the generality, who have stopped the ear, and pulled away the shoulder; and therefore now he is beginning to speak after another manner, even by the voice of his awful judgments, and wrath-like dispensations. O that, "when his judgments are in the earth, the inhabitants of the world," and the inhabitants of this city, "may learn righteousness."

2. The voice of Christ, and of God in him, is conveyed in his word either read or preached. And here again his voice is various. For instance, there is the still and calm voice of the gospel, where, like a "charmer, he charms never so wisely." And then there is the thundering voice of the law, issuing forth from Mount Sinai, making the guilty conscience of the sinner, like the wilderness, to quake.

1st, In the law we may hear sometimes his commanding voice, requiring duty, "shewing us what is good, and what the Lord our God requireth of us." There is his forbidding voice. "O do not this abominable thing that my soul hates." Many of the commands of the moral law are uttered in a way of prohibition, discharging and inhibiting us from this, and that, and the other sin. There we shall hear his warning and threatening voice, telling sinners what will be the issue, if they adventure upon sin, which is a transgression of the divine law. There he warns sinners, that however sweet their sin-morsels may be under their tongue, yet they will be turned into bitterness in their belly, and bite like a serpent, and sting like an adder, that the curse of God will follow it, and pursue the sinner to the lowest hell. There we have his reproving voice, rebuking sinners when they have turned away from the duty enjoined in the law. "I will sharply reprove thee, and set thine iniquities in order before thine eyes." And O but his rebukes are awful, and full of majesty, whether in his word or providence. "We perish (says the church), at the rebuke of thy countenance." Here we have this swearing voice, for the support of his veracity, engaged in the penalty of his law against rebellious and obstinate sinners, Psalm 95 we are told that God did "swear in his wrath, that the rebellious Israelites should not enter into his rest:" and Is. 22:14, "As I live, saith the Lord God of hosts, your iniquity shall not be purged from you, till ye die." And, lastly, we have his sentencing and finally condemning voice; he has told us what is to be the doom of the ungodly world at the last day, Matt. 25:41, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."

2dly, His voice, I was saying, is to be heard in the gospel as well as in the law. And here we have a diversity of joyful sounds that it makes in the ears of sinners.

Here we have his teaching voice. Every doctrine of the gospel is a lesson, by which he would let sinners into the knowledge of God, and of his mind and will, as to the way of salvation through himself. And here his voice is meek and lowly; and how fond is he to open the deep things of God to us? "Come hither, ye children, and I will teach you the fear of the Lord." See how he, as it were, insinuates himself upon sinners, commending his instructions to them, Prov. 8:6–10.

In the gospel we have not only his teaching but his promising voice. He begins after the fall with the voice of promise, Gen. 3:15, "The seed of the woman shall bruise the head of the serpent;" and with this voice he spoke to Abraham, "In thy seed shall all the nations of the earth be blessed." These two promises are opened and multiplied in a vast variety of other promises through the word to the very end of the Revelation, where the canon of the scripture is shut up. And he delights much in uttering this voice, because it is the immediate ground of faith, his faithfulness and mercy being engaged therein.

In the gospel we have his counselling voice, as to Laodicea, Rev. 3:18, "I counsel thee to buy of me gold tried in the fire," &c. Here we have his calling and inviting voice, uttered as it were by the sound of a trumpet from the high places of the city of God, Prov. 8, "Wisdom crieth on the tops of the high places, and chief places of concourse: Unto you, O men, do I call, and my voice is to the sons of men." That none may pretend ignorance, he orders his servants to "go out to the streets and broad ways," crying, as Is. 55:1, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money, let him come; come, buy wine and milk, without money and without price."

We have his expostulating voice sometimes in the gospel: O! "wherefore do ye spend your money for that which is not bread? and your labour for that which profits not? O, my people, what have I done unto thee, and wherein have I wearied thee? testify against me." His beseeching and intreating voice: "We beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. We pray you, in Christ's stead, be ye reconciled to God."

Sometimes we may hear his arguing and reasoning voice: he is willing to dispute the matter with sinners, and to let them see what a bad cause they have by the hand, and how advantageous it will be unto them to comply with his invitations and offers: Is. 1:18, "Come, now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." He challenges them to a dispute, Is. 41:21. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob." Sometimes we find him entering into a dispute with himself, as if he were at a stand whether to let justice or mercy take place, toward the obstinate sinner: Hos. 11:8, "How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my bowels are turned within me, my repentings are kindled together." Sometimes we shall hear his lamenting voice, as if he were wringing his hands, and weeping over the folly and obstinacy of sinners: Luke 19:41, 42, "When he beheld the city, he wept over it, saying, O that thou hadst known, even thou, in this thy day, the things which belong unto thy peace!"

Sometimes we hear his triumphing and rejoicing voice, when a prodigal sinner is brought home. There is joy in heaven at the conversion of a sinner: "Let us make merry (saith the father of the prodigal); for this my son was dead, and is alive again; he was lost, and is found."

Thus I have given you some account of the voice of the Angel of the covenant, that has the name of God in him, both from the law and from the gospel. Sometimes he stands on Mount Gerizim, and sometimes on Mount Ebal; sometimes he stands on Mount Zion, and sometimes on Mount Sinai; he turns from the one to the other, just as he finds the case of the sinner requires it. But the design of his voice, both in law and gospel, is to persuade sinners to give him the hearing of faith, that their souls may live: and when nothing will do, then he is provoked to say, as he did to the old world, "My Spirit shall no more strive with men upon earth;" or, as he did to Ephraim, "He is joined to his idols, I will let him alone."

EXOD. 23:21.—"Obey his voice: for my name is in him."

THE EIGHTH SERMON ON THIS TEXT

THE second general head proposed upon this use was, to inquire what is the voice of the great Angel of the covenant unto the present generation. He has been crying unto all the generations that have gone before us; he spoke unto the spirits, or souls of men, that are now in prison, viz., in the prison of hell, as he did to the old world in the days of Noah, by his ministry; and he is now lifting up his voice unto this present generation.

And there are some more general, and some more particular cries, that he is giving at this day.

First, I say, there are some general cries that he is giving unto all men every where, especially under the dispensation of the word.

1. Then, one general cry he gives unto all men is, That "all have sinned, and come short of the glory of God;" or that which he uttered to the old world, That "all flesh have corrupted their ways, they are altogether become filthy; there is none that doth good, no not one." He is crying to all mankind since the fall, as in Jer. 2:12, 13, "Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. For my people have committed two great evils; they have forsaken me," &c. O Sirs! hear this cry of the Angel of the covenant, and consider it, that all mankind since the fall of Adam, and therefore you in particular, are far from God; that though God "made you upright," yet you have "found out many inventions;" that though God "planted you a noble vine, wholly a right seed," yet ye are become "the degenerate plant of a strange vine: The whole head is sick, and the whole heart faint; from the sole of the foot even unto the crown of the head, there is nothing but wounds, and bruises, and putrefying sores." O sinners! hear what the Angel is saying, and lay to heart the corruption of your nature, till ye be made to acknowledge, with David, "I was conceived in sin, and brought forth in iniquity. Behold, I am vile, what shall I answer thee?" It is for want of a right uptaking of natural corruption and depravation, that the gospel has so little success, and that Christ is so little valued and prized; for "the whole need not a physician, but they that are sick."

2. The Angel of the covenant, Jesus Christ, is crying unto every Christless sinner, that death and the curse of God is pursuing him on the account of sin. You know the curse or penalty of the law is, "In the day that thou eatest thereof, thou shalt surely die; The soul that sinneth, shall die:" and accordingly "by one man sin entered into the world, and death by sin; and so death passed upon all men, in that all have sinned:" and therefore, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." O Sirs! for the Lord's sake think upon it, for he that speaks from heaven is telling you, that the vengeance of an infinite God is pursuing you on the account of sin; you are "condemned already, and the wrath of God abideth on you; and therefore you are cursed in your basket and store, in the city and field, in your outgoings and incomings;" cursed in your soul and body; cursed in time and through eternity. And therefore I warn you, that "in the hand of the Lord there is a cup, and the wine is red, it is full of mixture, and all the wicked of the earth shall wring out the dregs thereof, and drink them."

3. Another cry I think the Angel of the covenant is giving, is that, Rom. 8:22, "The whole creation groaneth, and travaileth in pain together until now." Whenever man sinned, the curse of God not only lighted upon him, but spread itself over the creation. The inferior creatures felt the dint of the curse of God, and were subjected unto bondage, through the sin of man; yea, the very earth under our feet lies groaning under the weight of it, "Cursed is the ground for thy sake;" insomuch, that if it were not for the patience and long-suffering of the great Creator, the earth would very soon do with men and women, as it did to Korah, Dathan, and Abiram, swallow them up.

4. The Angel of God is crying to all men, that death and the grave will shortly devour and swallow them up: "Dust thou art, and unto dust shalt thou return." See to this purpose, Is. 40:6–8, "The voice said, Cry. And he said, What shall I cry? All flesh is grass," &c. And therefore, Sirs, in the name of the Angel of God, I warn you to make ready for death; for that grim messenger of the Lord of hosts is every day making his approaches toward you, and will hue down these carcases of yours, that you are now pampering and feeding; they will be a pleasant feast for the worms.

5. Another cry is, that "as it is appointed for all men once to die, so after death the judgment." Sirs, think upon it now; no sooner hath death dislodged you from these tabernacles of clay, and the eyes of your bodies shut, but that very moment you will find your souls sifted before the awful tribunal of an infinite God, in order to have your eternal state determined. O Sirs! "prepare to meet your God," for a meeting with him you must have ere it be long. There is another sort of a scene to open upon the back of death, than you now see with your bodily eyes, or yet with the eyes of depraved reason, though assisted with revelation. And if you die out of Christ, your hearts will be stricken with a horrible surprise at the first sight of the awful and infinite majesty of God, as a vindictive Judge and implacable enemy. O! "who knows the power of his wrath? according to his fear, so is his wrath." Desolation and destruction will overtake the sinner as a whirlwind.

6. Another cry the uncreated Angel of the covenant is uttering by the voice of his dispensations, is that which you have, Matth. 3:10, "And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit, shall be hewn down, and cast into the fire." Sirs, the awful dispensations of God, and his providential appearances, seem to have this language, that he is taking the axe of his indignation in his hand, to hew down the generation of his wrath: especially those who have had a long standing under the means of grace, and yet have continued barren. "Cut it down, why cumbereth it the ground?" O Sirs! God will soon or syne avenge him of his enemies, who, through unbelief and contempt of the glorious gospel, have affronted him and his Anointed; he will send forth his armies, and destroy these rebels. "Bring forth those mine enemies which would not that I should reign over them, and slay them before me." He may bear long, but he will not bear always: no, no, "my Spirit shall not always strive with men upon earth." O! if a fire be once kindled in his anger, it will consume the earth with its increase, it will set on fire the foundations of the mountains, and burn to the lowest hell. And O! "who can dwell with devouring fire? who can dwell with everlasting burnings?"

7. Another cry he is uttering, is that, Prov. 1:20–23, "Wisdom crieth without, she uttereth her voice in the streets! How long, ye simple ones, will ye love simplicity?" &c. He is crying to all men every where to repent, as Is. 55:7, "Let the wicked forsake his way, and the unrighteous man his thoughts," &c. Ezek. 33:7, "Turn ye, turn ye; why will ye die, O house of Israel? for as I live, saith the Lord God, I have no pleasure in the death of sinners," &c. O Sirs, the Angel that has his Father's name is crying to you to flee from the wrath that is to come, for "there is yet hope in Israel concerning you;" if you will flee to him, he will hide and deliver you from the wrath of God, the rage of men and devils; and therefore "turn ye to your strongholds, ye prisoners of hope." Thus I have told you of some general cries unto all men.

Secondly, I will tell you of some more particular cries he is sending out at this day to people of several ranks in the land.

1. The Angel that bears his Father's name, and who utters the voice of God, he is crying to the powers and potentates of the earth at this day, "By me kings reign, and princes decree justice. Promotion cometh neither from the east, west, south, or north: it is I that set up one, and cast down another." He is saying to them, "Ye are called gods; but ye shall die like men, and fall like one of the princes. And therefore be wise, ye kings; be instructed, ye judges of the earth, lest I break you as with a rod of iron, and dash you, and your nation, in pieces as a potter's vessel."

2. The Angel of God is uttering his voice, and crying to Britain and Ireland, and particularly to this land, because of their perfidious dealing with him in the matter of solemn leagues and covenants for reformation, and other abominations, under which the lands are groaning. I think, I say, that the voice of the Angel to these lands is what ye have, Is. 24:1–6, "Behold, the Lord maketh the earth empty, and maketh it waste," &c. O! Sirs, I fear there be a sad reckoning for covenant-breaking and bloodshed against these lands. The voice of the Angel in the present confusions abroad, and divisions at home, seems to be, "Behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquities. And, shall I not visit for these things? shall not my soul be avenged on such a nation as this?"

3. The voice of the Angel to nobles and gentry, and all the rich and great ones of the land, who have generally cast off the very form of religion, and given themselves up to luxury, oppression, and revelling, and caballing; I say, his voice to these seems to be that, Jer. 5:5, 6, "I will get me unto the great men, and will speak unto them; for they have known the way of the Lord, and the judgment of their God; but these have altogether broken the yoke, and burst the bonds," &c. And Jam. 5:1–5, "Go to now, ye rich men, weep and howl for your miseries that shall come upon you," &c.

4. The voice of the Angel to the corrupt ministers of Scotland, and those that join with them in spoiling the Lord's vineyard, and his tender vines in the land, and who cast snares and stumbling-blocks before the Lord's people, marring instead of maintaining and carrying on a covenanted reformation; his voice to them, and all their patrons, from the highest to the lowest, with whom they bandy to the spoiling of the poor people of God, is that, Is. 3:12–15, "As for my people, children are their oppressors," &c., and Hos. 5:1, and 9:7, 8, &c. The voice of the Angel, particularly to all intruders into the ministry, and these that join hands with them, and abet them in their intrusions, is that, Jer. 23:21, 22, and 25:34, 35, to the close. Ezek. 13 from ver. 10 to ver. 16.

5. The voice of the Angel to the poor scattered and oppressed flock of Christ, that are mourning because of the abounding wickedness and defections of the day, and because of the oppression of the enemy, is like that, Psalm 12:5, "For the sighing of the poor, for the cries of the needy, now will I arise, saith the Lord, to set them free from these that are too strong for them;" and that of Zeph. 3:18. "I will gather them unto me that are sorrowful for the solemn assemblies, to whom the reproach of it is a burden;" and that, Mic. 2:12, 13, "I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel, I will put them together as the sheep of Bozrah, as the flock, in the midst of their fold: they shall make great noise by reason of the multitude of men. The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it, and their king shall pass before them, and the Lord on the head of them." The Angel of the covenant, he is also the tender shepherd of Israel, "who gathers the lambs with his arms," &c.

6. The Angel of the covenant is crying to all his faithful servants and ambassadors, who are endeavouring to maintain the work of God, and to bear witness for him, against the corruptions of the day and generation, and to hold up Christ's standard and testimony, in opposition to those who would pull it down; he is saying to them, "Cry aloud, and spare not, lift up your voice like a trumpet, tell the house of Judah and Israel their abominations. Be ye faithful unto death, and I will give you a crown of life. Keep the word of my patience, and I will keep you in the hour of temptation, that shall come to prove them that dwell upon the earth."

I will conclude with a few cries he is yet uttering from Mount Zion; for if I could help it, I do not love to stand long on Mount Sinai, or Ebal; but what the Lord bids us, that we must speak, whether it be good or bad.

1. He is crying to the condemned sinner to come to him, and he shall have a free pardon of all his sins: Is. 1:18, "Come, and let us reason together, saith the Lord: though your sins be as scarlet and crimson, I will make them white as snow and as wool." Is. 43:25, "I, even I am he that blotteth out thy transgressions, for mine own name's sake."

2. He is crying to the rebels to submit, and they shall have peace: Is. 27:4, 5, "Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. But let him take hold of my strength, that he may make peace with me, and he shall make peace with me. We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God."

3. He is crying to captives to accept of liberty, and he will make them free indeed: "The lawful captive shall be delivered," &c. Liberty from sin, from Satan, and the world, &c.

4. He is crying to the wounded and diseased soul to come unto him and be healed, for his name is JEHOVAH ROPHI. There is healing in his wings for every disease, &c.

5. He is crying to the weary and burdened soul to come unto him for rest, Matth. 11 at the close. Psalm 55:22, "Cast thy burden upon the Lord, and he will sustain thee," &c.

6. He is crying to the ignorant to come to him for instruction, for he hath pity on the ignorant, that are groaning under a sense of ignorance: "Come hither, ye children, and I will teach you the fear of the Lord. He is made of God unto us wisdom," &c.

7. He is crying to naked souls that have not a rag to cover them, to come to him for clothing, for the garments of salvation and the robes of righteousness. "Hearken unto me, ye that are stout-hearted, and far from righteousness. Behold, I bring near my righteousness: it shall not be far off, and my salvation shall not tarry," &c.

8. He is crying to the hungry and starving soul to "come, eat of his bread: Is. 25:6, "A feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." Is. 55:1, Prov. 8 at the beginning, Prov. 9 at the beginning.

9. He is crying to the sinner that is bewildered, and cannot find the way to life and happiness, that he is given for a "leader and commander," and that he "leads the blind in a way they know not," &c.

10. He is crying to the base-born sinner, to come unto him, and he will give them the adoption of children, a place in God's family that shall never be cut off: John 1:12, "But as many as received him, to them gave he power to become the sons of God." Gal. 4:4, 5, He was "made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons."

11. He is crying to the sinner that is in a compact and confederacy with hell, to break his covenant with hell, and his agreement with death, and take hold of his covenant of grace and peace: Is. 55:3, "Incline your ear and come unto me; hear, and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David.

12. He is crying to the sinner that is upon the very borders of hell and eternity, to believe in him, to look unto him, and be saved.

Now, Sirs, for the Lord's sake hear the voice of the Angel; for ye see, if ye do not hear, he will not pardon your transgressions, for his Father's name is in him. O! "how shall ye escape, if ye turn away from him that speaketh from heaven?

EXOD. 23:21.—"Obey his voice: for my name is in him."

THE NINTH SERMON ON THIS TEXT

I AM still upon the second general head in discoursing this branch of the exhortation in the text, Obey his voice: for my name is in him.

I told you what we are to understand by the voice of Christ; and came, secondly, to tell you what is the voice of Christ unto the present generation. I told you, in six particulars, what seemed to be the Lord's voice to all in general. I told you, more particularly, what seemed to be his voice to the powers of the earth; what seemed to be his voice unto these lands, and this land especially; what his voice is to the nobles and gentry; what his voice is to a corrupt ministry, that are unfaithful to the souls of men, or run when he does not send them; what his voice was to the mourners in Zion, the Lord's oppressed ones; and what his voice is to all the faithful servants and ambassadors at this day, that are witnessing for him against the corruptions and abominations of the day; and then turned to Mount Zion, and told you of twelve cries that he was sending forth from thence.

I proposed to tell you of some cries that the Angel seems to be sending forth unto this city and congregation of Stirling at this day, and to several sorts of sinners, that are to be found in the midst of it. And, Sirs, remember that we that are ministers, are but earthen trumpets, through which the voice of God is conveyed to you; we are the "voice of the Angel crying in the wilderness" to men of this generation, as John Baptist his voice was unto the generation wherein he lived. And if the voice of the Angel, speaking by us, touch any man, or point to him in particular, let him remember that it is not the earthen trumpet he has to do with, but he that sounds it, or speaks through it. We that are ministers, we are ambassadors for Christ; and ambassadors must deliver their king's commission, whether men will hear or forbear, for they speak upon the peril of their souls, which no wise man will risk, either for the pleasure or displeasure of mortal worms, of whatever quality in the world; for if we please men, our great Lord has declared, that we are not his servants.

Perhaps some are beginning to say already, Minister, we wish you would let us alone; preach the general truths of the word, but do not meddle with the particular evils of the place, or persons or parties in it. To such I shall only say, that it bewrays guilt in any party or person whatever, when they cannot endure the plain truths of the word to be preached, without being irritated or offended. We are in Christ's stead, and if we utter any thing that does not correspond with our commission from the Lord, ye are at liberty to reject it; but if we keep by our commission, and deliver nothing but what is the voice of the Angel, remember that it is hard for you to kick against the pricks. And with respect to you who cannot endure plain dealing from the word, but would have general and smooth truths preached and insisted upon in a time of abounding and crying sin, see what is the voice of the Angel to you, Is. 30:12, 14. Read from ver. 8 and downward, where you will see the persons characterised, to whom the word of the Lord is there spoken, "They said to the seers, See not; and to the prophets, Prophecy unto us smooth things." They choosed rather to be soothed and flattered to their own destruction, than to have their sores touched, and the truth told them, to the preservation and salvation of their souls. They could not endure to be troubled with harsh and repeated warnings from God. But see what God says by the prophet in the next words, ver. 12, 14, "Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon; therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant," &c. You that spurn at the reproofs, or warnings, or threatenings of the word, and love only to have smooth things preached unto you, take care, for ye are here told of your danger by the Lord of hosts; you are in danger of surprising ruin, "the breaking shall come suddenly in an instant," when ye do not expect it, "like the breaking of a potter's vessel."

But now I come to tell you what I think is the Lord's voice unto this city and congregation; for "the Lord's voice is crying in the city," though it is only the man of wisdom that will hear and obey the design of it. There are these two or three cries that I think the Angel is giving unto the city in general.

1. The first is that which ye have been hearing from the mouth of your aged minister for some time, Matth. 21:43. "The kingdom of God shall be taken from you, and given to others bringing forth the fruits thereof." This city and congregation has been long privileged with the gospel in purity; the privileges of the kingdom of grace, and the way to the kingdom of glory, have been opened to you. The laws and the statutes of the kingdom have been published among you, by his heralds, whom he has sent one after another since the reformation from popery; but where is the fruit of all this among the bulk and generality? how few are they that believe the gospel-report, and bring forth the fruits thereof, in their lives and conversation? And therefore the Lord has been, and still is, crying, "The kingdom of God shall be taken from you, and given to others bringing forth the fruits thereof." You may see what the Lord says to and does with, his barren vineyard, after all the pains he wared on it, Isa. 5:2–6, "And he fenced it, and gathered out the stones thereof," &c. Now, seeing the same cry is lifted up among you in this place, you had need to hear and take warning, lest the issue be fatal, as it was to the children of Israel. "If God spared not the natural branches, take heed lest he spare not thee," &c.

2. The second cry to this city in particular, may be that which you have, Isa. 57:1, "The righteous perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken away from the evil to come." Sirs, God's little remnant, however little they may be thought of by some, yet they are the pillars of the land or city where they live: they stand in the gap to keep off the flood of wrath from the Lord, that is ready to break in upon a sinful place; Isa. 1:9, "Except the Lord of hosts had left unto us a very small remnant, we had been as Sodom, and been made like unto Gomorrah." It was the want of a very small handful of righteous persons in Sodom, that made hell to fall out of heaven upon that wicked people. And therefore when the Lord is taking away the righteous out of a place by death or otherwise, it is a sign that evil from the Lord of hosts is determined against that place. And is not this the case with us? The Lord is weeding up his own, and taking them away to their rest; and when few are laying such strokes to heart, it bodes ill to the place, and has a loud cry from the Angel of God's presence, that he is on his way to punish us for our iniquities.

3. Another cry that the Angel seems to be giving unto this city, is that which you have, Matth. 12:25, "Every kingdom divided against itself, is brought to desolation: and every city or house divided against itself, cannot stand." It is a thing too well known now through the nation, to what a height party humour and interest has run, even to the effusion of blood and legal prosecutions before courts of justice. I do not design to dip into party quarrels; only I notice, that the voice of these unnatural jars and divisions is, that the city is near a fall and ruin. It is a common and known maxim, and holds true of all societies, whether of one kind or another. That commonly ruin is the consequence of unnatural quarrels; that divisions end in desolations. "If we bite and devour one another, we shall be devoured one of another," Gal. 5:15. Churches and nations have known this by long experience. God first divided the builders of Babel, and then he scattered them. God sent a spirit of division among the inhabitants of Jerusalem, before they were utterly destroyed by the Roman armies. And seeing division and contention has been the common fore-runner of ruin, both in cities and kingdoms, we have reason to think, that the cry of the Angel to us in this city is, that ruin and desolation is near.

4. Another cry that the Angel of God's presence is sending to this city, consequential to the former, is that which you have, Mark 9:50, "Have salt in yourselves, and be at peace one with another." You know the use of salt is to keep flesh or other things from putrefaction. There are many putrefying lusts in the hearts of men, from whence wars and divisions do spring. Jer. 4:1. Now, in order to the cure of these putrefying lusts, let the salt of God's word and grace have room and place within you, and then your contentions will soon cease, and men will be at peace one with another. Perhaps indeed the salt of divine truth may gall and nip corruptions and lusts; but when it doth so, do not spurn at the medicine, and him that applies it, but bear it with patience, and let it have its perfect work, until the sore be cured; for better to be salted, and have your sores touched with the word, than to be salted with the fire of God's vengeance, as you see our Lord argues with the Jews in the context. If there be any unmortified lust pointed out to you by the word, take care, and cut it off, and pluck it out, though as dear to you as a right hand or a right eye, for better that, than be cast soul and body into the fire of hell; and therefore hear the voice of the Angel, "Have salt in yourselves, and be at peace one with another." Yea, the voice of the Angel goes a little further, if men were able to bear it, and you will see what he says, Matth. 5:44, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." This is a hard saying to corrupt nature, especially when men's spirits are aloft, pursuing their resentments against one another. But, Sirs, remember that vengeance is the Lord's, and he will repay it: and therefore when men bite and devour one another out of resentment, and to satisfy their revenge, they are taking God's work off his hand, and invading his prerogative; and they that do so, while they avenge themselves, they are exposing themselves to the vengeance of God, who has said, Vengeance is not yours, but mine; leave that to me, and I will repay it. But as for us when we are injured, he would have us to follow his own example, and to render good for evil: hence is that reason that our Lord gives for that hard saying of loving and doing good to our enemies, ver. 45, "That ye may" resemble and prove yourselves to "be the children of your Father which is in heaven, who maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

And if you would yet know more of the Angel's mind, with relation to your present differences, you may read the preceding part of the chapter, from ver. 21 to 26, and from ver. 38, to the close of the chapter.

5. Another cry that the Angel is giving to us in this place, is that which the prophet Zechariah was ordered to cry to Jerusalem in a day like this, chap. 8:16, 17, "These are the things that ye shall do, Speak ye every man the truth to his neighbour: execute the judgment of truth and peace in your gates. And let none of you imagine evil in your hearts against his neighbour, and love no false oath: for all these are things that I hate, saith the Lord." And to the same purpose is that, chap. 7:9, 14, "Thus speaketh the Lord of hosts, saying, Execute true judgment, and shew mercy and compassion every man to his brother. And oppress not the widow, nor the fatherless, the stranger, nor the poor, and let none of you imagine evil against his brother in your heart," &c.

Thus I have told you what I take to be the voice of the uncreated Angel of the covenant to us in this place: and I take instruments in every man's conscience, that these presents are intimated in the name of the Lord, without feud or favour, without regard to one side or another.

EVENING EXERCISE

I THOUGHT to have gone on to tell you what the Angel of God is crying to some sort of sinners among us. I cannot insist on particulars, only in short,

1. He is crying to all that turn their back on ordinances, "He that turneth away his ear from hearing his law, even his prayer shall be an abomination."

2. He is crying to all prayerless persons and families, and I fear there are too many of these, that he will "pour out his fury upon the heathen, and all the families that call not on his name."

3. He is crying to ignorant folk under the means of instruction. "It is a people of no understanding; therefore he that made them will have no mercy on them, and he that formed them will shew them no favour."

4. He is crying to every unbelieving sinner, that he is "condemned already, and that the wrath of God abideth on him."

5. He is crying to all hypocritical professors, that satisfy themselves with a name to live while dead, "The sinners in Zion shall be afraid, and fearfulness shall surprise the hypocrite in heart."

6. He is crying to all legalists that are sitting down upon the morality, civility, or good works done by them, as the foundation of their acceptance before God, that "by the works of the law no flesh living can be justified; that publicans and harlots shall enter into the kingdom of God before them."

7. He is crying to all that are resting upon their convictions, their flashes of joy or sorrow, their faith, love, joy, repentance, or anything within them, as grounds of acceptance, or good claims of eternal life, as Is. 50 ult. "Behold all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie down in sorrow."

8. He is crying to all profaners of the name of God, whether by a customary swearing, or by rash or false oaths, "Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain." And to those that deal in a stealing and swearing trade, he is saying, as Zech. 5:2–4, &c.

9. He is crying to all Sabbath-breakers, to "remember his day, to keep it holy, to call it their delight, the holy of the Lord, and honorable."

10. He is crying to all disobedient children, to honour their parents, and to hearken to their good counsel; and they that will not, they shall be "cut off from the land which the Lord God hath given us: The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it." The voice of the Angel to every young body is that, Eccl. 1. "Remember thy Creator in the days of thy youth."

11. His voice to murderers, or all those whose hands are dipt in their neighbour's blood, as the hands of some were of late in this place, is, that, "when he maketh inquisition for blood, he will remember them; and that the hands that shed innocent blood, are an abomination unto him; and that they who thirst after blood, shall have blood to drink."

12. He is crying to all liars and backbiters, calumniators, who murder the reputation of their neighbours; and a spirit of lying and calumny is gone abroad at this day: I say, the voice of the

Angel unto you is, "What shall be given unto thee? or what shall be done unto the, O thou false tongue? Sharp arrows of the mighty, with coals of juniper."

13. He is crying to all fornicators, adulterers, and unclean persons, that he himself will "judge them, and they shall not inherit the kingdom of God," or of Christ.

14. He is saying to all drunkards, epicures, and sensual persons, that make their belly their God, that their "end is destruction; that in the hand of the Lord there is a cup, the wine is red, and full of mixture, and all the wicked of the earth shall wring out the dregs thereof, and drink them."

To conclude, he is saying to all obstinate, and impenitent, and rebellious sinners, that will not obey his voice, or turn at his reproof, "The wicked shall be turned into hell, and all the nations that forget God;" and that if they turn not, he is whetting his glittering sword, and preparing for them the instruments of death. And, Oh! when he whets his sword, and his hand takes hold on judgment, he will render vengeance to his enemies, and a reward to all them that hate him.

If, after all that has been said, any profane mocker should laugh and flout at the warnings given them, and laugh at the shakings of God's spear, as if this were not the word of the Lord that we have delivered to them; I shall only say, that the bands of mockers shall be made strong. We see such a set of men in the days of Jeremiah, chap. 5:12, 13. But see what is the voice of the Angel to these men in the following verses, 14, 15, &c. Thus I have done with the second thing upon this exhortation, and told you what appears to be the voice of the angel to the present generation.

EXOD. 23:21.—"Obey his voice: for my name is in him."

THE TENTH SERMON ON THIS TEXT

THE third thing was, to inquire what is imported in obeying the voice of the Angel. Unto this I answer,

1. Negatively, it does not consist in a bear hearing of the sound of words, when a chapter is read, or a sermon is preached. Alas! this is all that many know of the voice of Christ in the dispensation of the gospel; they hear the minister's voice, and the words they utter, but know no more about the matter; as is evident from the great ignorance of not a few, which casts up when they are catechised about the common principles of religion, which they are hearing every day. Neither does it consist in a hearing the word with some transient pleasure, like Ezekiel's hearers, whose "voice was unto them as a very lovely song," while yet, though the affections were tickled, yet their hearts were not touched. Nor is it to hear and do something, like Herod; or to take up a profession of religion while the power of it is neglected; it is not a crying, Lord, Lord, like these, Matth. 7:22.

Quest. What then is it to obey the voice of the Angel, Jesus Christ?

Answ. 1. It implies a knowledge and uptaking of Christ and of his voice: "My sheep (says Christ) they know my voice." There is something of a divine light, life, and power, in the voice of Christ, that the soul is made to feel to its experience, whereby it can distinguish betwixt his voice, and the voice of a stranger: "It is the voice of my beloved," says the spouse; I know it to be his, and not anothers.

2. It implies a diligent attention of mind unto what the Lord speaks, either by his word or his providence, "Speak, Lord (will the soul say), for thy servant heareth." This is what the Lord requires of us, Isa. 55:2, 3. "Hearken diligently unto me—incline your ear: hear, and your souls shall live." While Lydia hearkened diligently unto the voice of the Angel in the ministry of Paul, the Lord opened her heart. Sirs, do you know what it is to have your minds and hearts so arrested in hearing of the word, that your ear and mind is as it were tied to the minister's mouth in hearing? Alas! there are many hearers whose minds are in the ends of the earth when hearing of the word of the kingdom.

3. It implies a belief and persuasion of what the Angel speaks to be the voice of God. It is said of the Thessalonians, that they "received the word, not as the word of men, but as it is indeed the word of God." The man he looks above and beyond the earthen vessel through which the word is conveyed, and hears God himself, whose voice is full of majesty and power. Sirs, as long as the devil can persuade you, that your ministers are only speaking their own thoughts and conceptions, he is easy how much or how frequently you hear the word, for he knows well, that until you hear the word preached as the voice of Christ, your hearing will do no service unto your souls, or no hurt unto his kingdom. You know that while Samuel did mistake the voice of the Lord, as if it had been the voice of Eli, he ran the wrong way; so while men come and hear the word preached, and fancy that it is only the voice or word of a man like themselves, they will run the wrong way; it will never have any impression upon heart or life, to turn them from sin unto God: but whenever the voice of Christ is taken up in the word or providence, they run directly to the Lord himself, saying, as Israel did, Jer. 3. "Behold we come unto thee, for thou art the Lord our God. In vain is salvation expected from the hills, and from the multitude of mountains: in the Lord God alone is the salvation of his people."

4. It implies application of the word to a man himself in particular. O! says the man, it is to me that this word of threatening, this word of promise or command, is directed, and the Lord is pointing out me in particular by it, as though he were calling me by name and sirname. There are some hearers that have a dexterity of applying the word unto others; O, will they say, the minister met with such a one, he fell foul upon such a man or party: but though their own idol be touched, they take no notice of that; or when a Saviour is revealed and offered, they imagine that this is only to the elect, or to believers. But, Sirs, they that obey the voice of Christ, they take him up as directing his word unto them; and therefore they bring it home to their own souls in particular, as though they heard Christ saying, as Nathan did unto David, "Thou art the man."

5. It implies an esteem and approbation of what the Angel speaks: "Good is the will of the Lord." The man's will bends and stoops unto the will of the Lord, when intimated to him, either by his word or by his providence, and he loves and approves it as "worthy of all acceptation." "O how love I thy law! it is my meditation all the day. I esteem all thy precepts concerning all things to be right." He esteems the word of promise, and rolls it like a sweet morsel under his tongue, saying, "It is sweeter to me than honey from the honey-comb:" he esteems the word of command, and cries, "I delight in the law of the Lord, after the inward man;" he would have it written in his heart, and hid in his inner parts.

6. It implies a regulating of heart and life according to the voice of Christ in his word. The man is not simply a hearer, but a doer of the word. "He that doth the will of God, shall know of the doctrine, whether it be of God, or whether I speak of myself." There are many hearers of the gospel, who gather up more of the manner of the word than they make good use of; they have it in their heads and memories, but it never either enters into their heart or practice; and so it turns to the worms and vermin of pride and hypocrisy, and so lands in their destruction, not in their edification. But they that hear the voice of Christ in his word by faith, they study to reduce all into practice; hence it is, that the light of the word within them shines out in their walk, so as others "seeing their good works, are made to glorify their Father which is in heaven." Thus you see what is implied in obeying the voice of the Angel.

The fourth thing upon this use, was to offer some considerations to excite and engage you to hear and obey the voice of the great Angel of God's presence. You see here that the command of God is express and peremptory upon this head, Beware of him, and obey his voice; which is the very same with that voice three times issued out from the excellent glory concerning him, when he was yet in a state of humiliation, "This is my beloved Son, in whom I am well pleased; hear ye him." The frequent repetition of this charge plainly says, that it is a matter of the last consequence and moment unto us, that we indeed obey his voice. To excite you to it,

Consider, 1. Whose voice it is that you are required to obey. You see here that it is the voice of the Angel of God in the preceding verse, "Behold, I send mine Angel before thy face, to lead thee," &c. Christ is called an Angel, because he is the Sent of God, or the great Ambassador of Heaven, the Messenger of the covenant, who was much sought after by the saints under the Old Testament, Mal. 3:1. It is not the voice of any created angel, but of the great uncreated Angel, even the Lord and the Prince of angels, for "by inheritance he has obtained a more excellent name than they." This Angel has a name above every name that can be named, whether in this world, or in that which is to come, and is set down at the right hand of God, far above all principality, and power, and might, and dominion, and hath all things put under his feet: and therefore beware of him, and obey his voice. If you ask further whose voice it is? I answer, it is the voice of the great Messiah, whom the world was expecting with impatience for the space of four thousand years. It is the voice of Immanuel, God-man, God with us; the voice of God speaking in our nature, for "he took not on him the nature of angels, but the seed of Abraham." O! shall we not hear the voice of an incarnate God, or of God manifested in the flesh? It is the voice of a Redeemer, O sinner, who has paid a ransom to justice for thee, that thou may not go down to the pit. O! how hard is it that he should pour out his soul unto death, and bear the curse of the law, and the wrath of the Father for us, and yet not to get a hearing from us? It is the voice of a Mediator who negotiates thy peace with God, O sinner, and who has to effectuate the reconciliation between God and man, endured the cross, and despised the shame, and is now at the right hand of God, in the quality of an advocate with the Father, making intercession for the transgressors. Would it not be reckoned strange, if a client, who has a cause of great importance depending before a court, should refuse to obey the voice of his advocate, who pleads his cause? It is the voice of thy Surety, O sinner, who has paid thy debt, and satisfied for all thy crimes, "He was wounded for thine iniquities, bruised for thy transgressions," he has paid the round sum under which thou had drowned for ever; and yet shall he not get a hearing? It is the voice of the Shepherd of Israel, that "leads Joseph like a flock, and who gathers the lambs with his arms, who carries them in his bosom;" and will not the sheep hear the voice of their Shepherd? It is the voice of the great Prophet, who reveals the will of God for our salvation. The voice of the great Priest of the New Testament church, who is over the house of God, and hath the keys of the house hanging at his girdle, and who opens, and no man shuts, and shuts, and no man opens. It is the voice of Zion's King; and shall not the children of Zion hear and obey the voice of their King, who "rules in Jacob, and to all the ends of the earth?" It is the voice of the King of kings, and Lord of lords. It is the voice of the Prince of the kings of the earth. In a word, you see in the context, it is the voice of God, and not of man; the name and nature, the majesty and glory of his eternal Father is in him, obey his voice, for my name is in him: and in ver. 22. "Thou shalt obey his voice, and do all that I speak." He and the Father are one in nature, and have one and the same voice; and should not this engage you to obey it?

Consider, 2. To whom this voice is directed. You see that it is directed to men, and to the sons of men, Prov. 8:4, "Unto you, O men," says Christ the essential Wisdom of God, "do I call, and my voice is to the sons of men." And what is man that he should ware a word of his mouth upon him? "Man in his best estate is altogether vanity." Adam in his best innocence, what was he, but just a piece of red clay, enlivened by the breath of the Almighty, and beautified with his image? But what is man in his fallen estate? He is ten thousand times "worse than nothing and vanity." O! sinner, "look to the rock whence thou art hewn, and the hole of the pit whence thou wast digged," and thou wilt find thy genealogy derived from hell, a child of the devil, an heir of wrath, dead in trespasses and sins, lying under the curse of a broken law, and the sentence of death, every moment lying upon the brink of utter destruction; and shall not such a creature as this hear and obey the voice of the great God, issued forth by the Angel of his presence? In short, there is not a soul hearing me, but the voice of the Angel is directed to you in particular, as much as though there were none hearing me but thyself; for we preach this gospel, and sound the trumpet of the law, to every creature, every rational creature, on this side of hell. Art thou a sinner? His voice to thee from mount Sinai is, "The soul that sinneth, shall die;" but his voice from mount Zion is, He "came not to call the righteous, but sinners to repentance; he came not to condemn the world, but that the world through him might be saved." In short, let thy sins be never so many, and never so highly aggravated, yet his voice, if thou be out of hell, to thee, is, "I am the door: by me if any man enter in, he shall be saved. Whosoever cometh unto me, I will in no wise cast out." And where the Angel makes no exception, it is none of our business to except ourselves, or to score our own name out of his commission. And I know nothing that can exclude you out of his commission, but final unbelief; that doth it effectually; for the Angel himself has said, "He that believeth not, shall not see life; but the wrath of God abideth on him."

Consider, 3. After what manner the Angel of God is crying to you in this gospel.

1st, He cries openly from the tops of the high places, and in the chief places of concourse.

2dly, He cries audibly; he does not mutter, or peep, but he speaks up, he speaks out, he cries aloud, as with the sound of a trumpet; he makes no secret of his commission to you.

3dly, He cries importunately. O how loth is he to take a refusal at the hands of lost sinners! he beseeches you to be reconciled to him, and to God through him; he cries and weeps over Jerusalem, Luke 19:41, "When he beheld the city, he wept over it," and would as gladly have gathered them, "as the hen gathered her chickens under her wings."

4thly, He cries with an alluring and charming voice: "We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented." He, as it were, suits his voice unto the case of the sinner, to see if any way he may be allured, and drawn to him. O Sirs! hear the voice of the charmer, charming never so wisely.

5thly, He is very constant in his cry, he stretches out his hand all the day long, saying, "Behold me, behold me. Behold I stand at the door, and knock: If any man will hear my voice, and open the door, I will come in and sup with him, and he with me."

Consider, 4. Who concurs with the voice of the great Angel of the covenant. His voice alone should command our attention; but there is a manifold concurrence of voices which is from heaven above, and from earth beneath, all inviting and requiring you to obey his voice.

1st, The voice of the Father concurs, saying, Obey his voice, for my name is in him. Hear ye him, for this is my beloved Son.

2dly, The voice of the Holy Ghost concurs; Heb. 3:7, "As the Holy Ghost saith, To-day if ye will hear his voice." So that, in this respect, it is to sin against the Holy Ghost not to hear the voice of the Son of God; and that is a dangerous risk: and if you continue to reject the voice of the Spirit in the Son, it shall never be forgiven you, either in this world, or in that which is to come.

3dly, The voice of all the angels in heaven concurs. If they were allowed to speak, as they did at his nativity, they would with one voice cry, O hear the voice of your great Lord and Master, for to you was he born, and for you did he die, "Peace on earth, and good will towards man." And when a sinner, by faith, obeys the voice of Christ, there is joy in heaven among the angels of God.

4thly, The voice of all faithful ministers, the friends of the Bridegroom, is, to hear his voice, and obey it. We are but his heralds, through whom his voice is conveyed to you; and "as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God."

5thly, The voice of the bride concurs; all true believers, who have already believed or obeyed his voice: Rev. 22:17, "The Spirit and the bride say, Come. And let him that heareth, say, Come. And let him that is athirst, come: And whosoever will, let him come and take of the waters of life freely."

Consider, 5. The evil and danger of disobeying the voice of the great Angel, who is now speaking to you from heaven. You see in the words of my text there is an awful certification added with respect to these that do not obey his voice, Obey his voice, provoke him not; for he will not pardon your transgressions. I shall more particularly represent the danger of not obeying the voice of Christ, speaking particularly in a gospel-dispensation.

1st, It is an egregious affront offered unto the glorious Majesty of God, not to obey the voice of Christ. This is implied here, My name is in him, and therefore obey his voice; for if he be disobeyed and disregarded, I look upon it as an indignity done to myself. Hence Christ tells us in the New Testament, "He that despiseth me, despiseth him that sent me." It is the Father's will, "that all men should honour the Son, even as they honour the Father." O Sirs! unbelief, which is the fundamental act of disobedience to the voice of the Angel, is such an affront to the Majesty of God, that it gives the lie to a whole Trinity, Father, Son, and Holy Ghost: "He that believeth not, hath made God a liar." And "will you provoke the Lord to jealousy? are you stronger than he?

2dly, Consider, that God will require it, if the voice of the Angel be disobeyed. You see an awful word to this purpose, Deut. 18:18, 19, "I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him."

Quest. How is it that God doth require or resent it, when the voice of Christ, the great Angel of the covenant, is disobeyed?

I answer in general, He resents it by fixing the sinner under the curse and condemnation of the broken law. Christ comes, in a gospel-dispensation, unto a company of sinners, who are already condemned, and sentenced to death by the sin of the first Adam, and their own original and actual sin, and offers to liberate them from the condemnatory sentence that the law has laid them under; he offers himself as a sponsible Surety, to stand between them and all hazard, so as there shall be no condemnation to them, if they will believe in him. Well, the sinner, by unbelief, rejects the blessed Surety and Saviour, he despises the riches of God's grace, and chooses to stand upon the footing of his own righteousness, or to cast himself upon the absolute mercy of God. And what is the fruit of this? God revenges the affronts and indignities done to his Son, by casting back the sinner that rejected his great ordinance for salvation, unto the hand of the law as a covenant; and then he is cursed and condemned to purpose, and the vengeance of the law is doubled through his contempt of Christ, the only remedy. Hence we are told, John 3, "He that believeth not, is condemned already, and the wrath of God abideth on him:" and, O! "who knows the power of his wrath," that abideth on them that refuse to obey the voice of Christ in this gospel?

I will only tell you in a few particulars further, what will follow upon it, if ye do not hear the cries that the Angel of God's presence has been sending in among you, by his word and providential dispensations.

(1.) Sin will get the full power and ascendant over you; you will be given up to the empire and reign of your own lusts, than which there cannot be a greater judgment on this side of hell: Ps. 81:11, "My people would not hearken to my voice: and Israel would none of me. Wherefore I gave them up unto their own hearts lusts: and they walked after their own counsels." And what will the man stick at, that is given up to the counsels of a deceitful and desperately wicked heart, where the seed of all sin is lodged.

(2.) When the voice of the Angel is not regarded, he claps up sinners under a judicial hardness of heart, so as all means for recovery shall prove utterly ineffectual. God strikes Pharaoh and the Egyptians with hardness of heart, because they would not hearken unto the command of the Angel, requiring them to let Israel go. God says concerning the sinner that is disobedient to the voice of Christ, "He is joined to his idols, let him alone." My Spirit shall let him alone, and cease to strive with him. My ministers, let him alone, or else go and preach him dead and lifeless, and senseless, Is. 6. Conscience, let him alone, and cease to be a reprover. Rod and affliction, let him alone, allow him peace and prosperity in his way, until he and I meet together upon the back of death. O how dismal is the case of the sinner when it comes to this with it! "I would have purged them, and they would not be purged, therefore they shall not be purged from their filthiness any more, till I have caused my fury to rest upon them."

(3.) The curse of God mingles itself with every thing in a man's lot, that will not obey the voice of the Angel that has the name of God in him. If the man have fulness and prosperity, the curse of God follows him there, so that his bread is baken, and his drink mingled with a curse, Deut. 28:15; Mal. 2:2, &c. If trouble and affliction be upon the man, the curse of God is in that cup also; his temporal troubles are but the beginnings of sorrows, the prelibation and foretastes of the cup of trembling, that he shall drink through eternity; they are but like some drops of rain to the full shower upon the wicked; God is determined to rain snares, fire, and brimstone, this shall be the portion of their cup.

(4.) Public desolation, and down-hewing of churches and nations, frequently follows upon disobedience to the voice of the Angel. "Be instructed, O Jerusalem, lest I make thee desolate, a land not inhabited." Jerusalem and the temple, where are they now? what is become of the once famous church and nation of the Jews, God's peculiar people? Their land has spued them out, and the songs of the temple are turned into melancholy howlings. Why, what is the meaning of the heat of God's long continued anger against his ancient people for the space of seventeen hundred years? Why, the Angel here spoken of, "came unto his own, and his own received him not; he would have gathered them, as a hen doth her chickens under her wings, and they would not;" and therefore, "behold, their house and land is left unto them desolate."

In a word, to shut up this consideration according to the instructions that we have received from our great Lord, I proclaim from this high place of the city of God, "Woe unto the wicked, it shall be ill with him: for the reward of his hands shall be given him," Is. 3:11. Perhaps you may think our words are but wind; but remember that they will be a heavy wind to you ere all be done. It is not our word, but the word of God proclaimed by us, "Woe unto the wicked, it shall be ill with him."

(1.) It will be ill with you in the day of personal or public distress, when an angry and revenging God will meet you in the face, whatever hand you turn to: "Whither will ye fly from his presence?"

(2.) It will be ill with you in the day of death, when that grim messenger of the Lord of hosts is coming with that heavy message, "This day thy soul shall be taken from thee." O! what a comfortless creature is a Christless sinner in the day of death, when his riches, honours, profits, pleasures, lands, houses, relations, and all things that he adored, are bidding him a final farewell!

(3.) It shall go ill with you on the back of death. When you begin to look into that awful and eternal world, what horror and confusion will seize you, when, instead of angels to carry you into Abraham's bosom, you shall meet legions of devils to hurry you down to the lake that burns with fire and brimstone!

(4.) It shall be ill with the wicked who refuse to hear the voice of Christ now, at the resurrection and the last judgment. You that refuse him a hearing now, you will hear him at that day, saying, "Bring forth these mine enemies who would not that I should reign over them, and slay them before me;" he will then "tear in pieces, when there is none to deliver."

(5.) It shall be ill with the wicked after the last judgment, through all eternity, when "the wicked shall be turned into hell, with all the nations that forget God:" there the smoke of your burning shall go up for ever and ever, and you shall there through eternity be crying with Dives, for a drop of water to cool the tip of your tongue, and it shall not be allowed. O! consider these things, ye that forget God, ye that stop the ear, and pull away the shoulder from the voice and cries of the Angel; let the terrors of God persuade you to consider what you are doing, before it be too late.

Consider, 6. To excite you to hearken to the voice and cries of the Angel, the advantage that shall redound to you, if you give him the hearing and obedience of faith. I shall instance in a few particulars among many.

1st, Give him the hearing of faith, and your souls shall live before the Lord. Remember, Sirs, that before God you are all dead men, dead in law, "dead in trespasses and sins;" but that moment you hear and obey the voice of God's Angel, "your souls shall live," Is. 55:3; John 11:25, "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live." The man that gives the obedience of faith unto Christ, he begins to live a life of justification: being assoilzied from the sentence of the broken law, he is vested with a law-fulfilling righteousness, whereby he is able to answer every charge that the broken law has against him. He begins to live a life of sanctification: the law of the Spirit of life in Christ Jesus, makes him free from the law of sin and death; so that sin shall not have dominion over him, he not being under the law, but "under grace; being dead to the law as a covenant by the body of Christ, and married to a better husband, he brings forth fruit unto God." Hear the voice of the Angel, and ye shall live a life of consolation, or comfort: "They that know the joyful sound, they shall walk in the light of the Lord's countenance, and in his name shall they rejoice all the day long." Hear, and ye shall live a life of communion with the Father, and with the Son; ye shall be "filled with joy unspeakable, and full of glory." Hear the voice of the Angel, and your souls shall live a life of eternal and immediate vision and fruition of God in glory; for "he that believeth in the name of the Son of God, hath everlasting life, and shall never come into condemnation." Thus if ye hear, your souls shall live. And, O! what a great matter is this? All things else are but trifles in comparison of this one thing needful—"What is a man profited, if he gain the whole world, and lose his own soul?"

2dly, Hear and obey the voice of the Angel, and not only shall thy soul live, O sinner, but thou shalt live in honour and preferment. God the Father has such a regard for that soul that obeys the voice of his Son Jesus Christ, that he allows them places among them that stand by; he prefers them, as it were, unto posts of honour in his court, John 12:26, "If any man serve me, him will my Father honour:" and the Angel of the covenant declares, that "he that honoureth me," by obeying my voice, "I will honour him; but he that despiseth me," and disobeys my voice, "shall be lightly esteemed." I will tell you of several pieces of honour designed for all that obey the voice of Christ, however much they may be dishonoured and condemned in the world.

(1.) Obey the Angel's voice, and ye shall be preferred to the dignity of being the sons of God. And, behold, what manner of honour is this, for the heirs of hell to have a name and a place in God's household, a name better than of sons and daughters among men. Ye shall be no more "aliens and foreigners, but fellow-citizens with the saints, and of the household of God." This honour have all that yield the obedience of faith to the voice of the Angel: John 1:12. "But as many as receive him, to them gave he power to become the sons of God, even to them that believe on his name."

(2.) Obey the voice of the Angel, and ye shall be preferred to be royal consorts to the King of glory; ye shall be the bride, the Lamb's wife, married to your Maker and Redeemer, betrothed unto him in righteousness, faithfulness, and loving-kindness; even betrothed unto him for ever. See to this purpose, Psa. 45:10, 11. "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house. So shall the King greatly desire thy beauty." Ver. 14, 15. "She shall be brought unto the King in raiment of needle-work.—With gladness and rejoicing shall they be brought: they shall enter into the King's palace."

(3.) By yielding the obedience of faith to the voice of the Angel, ye shall be exalted unto a princely honour and authority under the Prince of peace: Psa. 45:16. "Instead of thy fathers shall be thy children, whom thou mayst make princes in all the earth." Believers are princes of Christ's creating: Rev. 1:5, 6. "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings," &c. They are not born kings, but they are made kings by him who "raiseth the poor out of the dunghill, and sets them among princes, even among the princes of his people."

(4.) By yielding the obedience of faith unto the voice of the Angel, ye shall not only be made kings, but priests unto God; and as such ye shall be admitted to offer up sacrifices upon the golden altar before the throne; and through the much incense of the blood and intercession of the Angel, your sacrifices and offerings shall be accepted upon his altar. The priests under the law were admitted into the holy of holies; so are believers under the New Testament, Heb. 10:19. "Having, brethren, boldness, to enter into the holiest by the blood of Jesus." And as priests unto God, ye shall live upon God's altar, and the great sacrifice of Christ's death; ye shall "eat his flesh, and drink his blood, which is meat indeed, and drink indeed."

(5.) By obeying the voice of the Angel, ye shall be preferred to be secretaries of state unto the great King, "Unto you it shall be given to know the mysteries of the kingdom," which is not given unto others: "The secret of the Lord is with them that fear him, and unto them he will shew his covenant." The Angel of God's presence, if ye obey his voice, he will shew you the path of life, through which you shall go in and out, and find pasture. And when he is to bring desolating strokes on a land or church, he will readily give you some warning and intimation of it. When God has a mind to lay Sodom in ashes, he says, "Shall I hide from Abraham the thing that I do? When he has a mind to destroy the old world, he intimates it to righteous Noah, while he conceals it from the rest of the world; for "he being warned of God of things not seen as yet, prepared an ark for the saving of his house." And is not this a high dignity and honour conferred on them that obey the voice of the Angel? John 15:15. "All things that I have heard of my Father, I have made known unto you."

(6.) By obeying the voice of the Angel, ye come to be members of a royal society and corporation, and that even in this life. Heb. 12:22–24. We read there of a society consisting of "God the Judge of all, Jesus the Mediator of the new covenant, an innumerable company of angels, the general assembly and church of the firstborn, and the spirits of just men made perfect." O! what an honourable fraternity is here! Yet that moment ye obey the voice of the Angel, ye come to have your names enrolled and registrated in this society, and may claim and plead all the immunities and privileges thereof.

(7.) Obey the voice of the Angel, and ye shall be honoured to have a dominion over death. Death hath dominion over other men: but they that obey the voice of the Angel, by believing in his name, have dominion over death, and may insult it with a holy triumph, saying, "O death, where is thy sting? O grave, where is thy victory?" It is a strange word the apostle has, 1 Cor. 3 at the close: the apostle is there making an inventory of the believer's jointure, and among other things he adds this article, death is yours. Q. d. I have taken this last enemy, of which you are afraid, a captive; I have bound him in chains, taken away his sting, and delivered him over into your hand. Q. d. Come set the foot of faith upon his neck, tread upon this lion and scorpion, for he cannot hurt you; yea, I deliver him up to you as a servant, yea, as a friend, to help you home to my company and fellowship. It is indeed hard to convince a believer, especially under the spirit of bondage, of the friendship of death. But I may compare the believer, in this case, unto Moses: when Moses saw his rod turned into a serpent, he was afraid, and fled from it; but when God commanded him to take hold of it, he found, that, instead of hurting him, it was a harmless thing, and did him and the children of Israel much service: so death to a believer, at first sight, is like the rod turned to a serpent, it affrights him; but whenever it is handled by faith, at the command of the Angel, instead of it being hurt, it is advantageous: To die is gain. As Moses's rod divided the waters, and made a passage for Israel through the deeps into Canaan; so death, in the hand of faith, it opens the way to the promised land of glory. Death, to a believer, is like a messenger arresting a man for debt, after the debt is paid by his cautioner. Death, as God's messenger, arrests the believer, and carries him into the judgment-seat; but no sooner does the man compear there, but immediately Christ, the great Advocate in the midst of the throne, produces his discharge, and the debt-book of justice cancelled and cross-scored by his own blood. Thus shall it fare with the man at death, that obeys the Angel.

(8.) Obey the voice of the Angel that has his Father's name in him, and he will put honour upon you at the resurrection. He will raise you up at the last day; and this vile body of yours, that is such a clog to your spirits, it shall be made like unto the glorious body of Christ. Ye shall be assessors with him in judgment: "Know ye not that the saints shall judge the world?" Ye shall sit upon thrones, judging the twelve tribes of Israel: "To him that overcometh will I give to sit with me upon my throne, even as I also overcame, and am set down with my Father upon his throne." Perhaps now the wicked never cease from troubling you one way or another; thou art harassed by them in thy name, in thy means; thou endures the trial of cruel mockings for obeying the voice of the Angel, as if thou wert only a hypocrite, and one that affected singularity; but be not discouraged; this blast will blow over, the day of thy complete redemption draweth near, and in the morning of that day the upright shall have dominion over them; when they shall be crying to the rocks and mountains to cover them, thou shalt be standing at the right hand of Christ, shining like the brightness of the firmament, yea, like the sun in the kingdom of thy Father.

(9.) When the last judgment is over, if thou obey and follow the voice of the Angel, thou shalt enter the King's palace; with gladness and mirth on every side shalt thou be brought into it. O! when the great Judge has dispatched the wicked, and all the nations that forget God, into hell, with the devil and his angels, he will return to the proper seat of his empire, and all his ransomed on every hand of him, with songs and everlasting joy upon their head, every one studying to outdo another in warbling out the Redeemer's praises, "O worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing, and dominion. And so shall they be for ever with the Lord."

Thus I have endeavoured to fulfill that commission among you, Is. 3:10, 11. "Go say to the wicked, it shall be ill with him; for the reward of his hands shall be given him; but say to the righteous, it shall be well with him; for they shall eat the fruit of their doings," in obeying the voice of the Angel. So that life or death is before you: if you obey the voice of the Angel, your souls shall live, and live in honour with the Lord, in time and through eternity; but if ye will not obey the voice of the Angel, but go on to provoke him, he will not pardon your transgressions, but will pursue the quarrel of your disobedience to his voice unto the lowest hell, and through an endless eternity. So much for the fourth thing in this use, which was to offer some considerations to excite you to obey the voice of Christ.

EXOD. 23:21.—"Obey his voice: for my name is in him."

THE ELEVENTH SERMON ON THIS TEXT

BEFORE I go on to the fifth thing in this use, there are two or three things in the context, particularly ver. 20, which I would improve by way of motive, to excite you yet further to obey the voice of the Angel of God's presence, "Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared."

The words were indeed immediately directed to Israel according to the flesh, with relation to their safe conduct through the howling wilderness to the earthly Canaan; but typically and ultimately they pointed at Israel according to the spirit under the New Testament, and Christ leading them through the wilderness of this world, till they come to the promised rest of glory on the other side of the Jordan of death: and as it was the interest of Israel to hearken to his voice, and obey it, if ever they expected to enter the earthly Canaan; so in like manner it is the duty and interest of all gospel-hearers, to hear and obey his voice, as ever they desire or expect to enter the threshold of glory.

And there are these few particulars here, which I would have you to consider.

1. Hear the voice of the Angel, for he is God's send: "Behold, I send mine Angel before thee," &c. Oh Sirs! shall not the sent of God get a hearing among the children of men? If but the king of Britain should send a messenger, a herald, to the inhabitants of this city, I trow every one, young and old, would prick up their ears to hear, and a speedy answer would be given unto his commands: much more if he should send the prince-royal with his commands. Well, Sirs, here is a send from the King eternal and immortal, in whose hands is the breath of all living; and he has sent not Michael, Gabriel, Raphael, or any of the created Angels, but he has sent his Son, his only Son the Son of his bosom, the Son of his delights, who is "the brightness of his Father's glory, and the express image of his person;" and he has "sent him into the world, not to condemn the world, but that the world through him might be saved." Oh then shall we not hear and obey his voice?

2. Consider what a wonder it is, that ever he sent him upon the business he is come about. This is intimate in the word behold: "Behold, I send an Angel before thy face." We find this title of admiration commonly prefixed unto all the advertisements given to folk concerning the coming of Christ: Is. 42:1, "Behold my servant whom I uphold," &c. Zech. 9:9, Rejoice greatly, O daughter of Zion; shout O daughter of Jerusalem: behold, thy King cometh unto thee," &c. Mal. 3:1, "The Messenger of the covenant, whom ye seek, and whom ye delight in, behold, he shall come, saith the Lord of hosts." And whenever he appears actually upon the stage, the Angels cry to the shepherds, Luke 2, "Behold, we bring you glad tidings of great joy." Oh! Sirs, it is the greatest wonder that ever God wrought, even the chief of the ways of God, that ever he sent his Son in the nature of man upon the errand of our redemption, and that at the price of his own blood and death: "Behold he comes with died garments, treading the wine press alone, speaking in righteousness, mighty to save;" and yet shall he not get a hearing when he is come?

3. Consider, that as the Captain of the Lord's host is he come, as he told Joshua: "Behold, I send an Angel before thee." You have a promise of him much to the same purpose, Is. 55:4, "Behold, I have given him for a witness to the people, for a leader and commander to the people;" and Mic. 2 at the close, "The breaker is come up before them, their King shall pass before them, and the Lord on the head of them." Oh! Sirs, we have many enemies that lie in our way to glory, through the howling wilderness; "We wrestle not only with flesh and blood, but with principalities and powers, and the rulers of the darkness of this world, with spiritual wickednesses in high places:" Well, here God has sent his own Son, as the Captain of our salvation, to fight all our battles, and accordingly to open our way to glory, "He spoiled principalities and powers on the cross;" and whenever that routed enemy, the old serpent, whose head he has bruised, begins to make an attack upon his soldiers, he is aye ready to succour and assist, and to make their bow to abide in its strength; he is always standing at the right hand of the poor traveller to glory, ready to uphold him with the right hand of his righteousness. Now, shall not soldiers, fighting their way to glory, obey the voice of their Captain, and such an one?

4. Hear and obey his voice, for he is Israel's keeper: "I send mine Angel before thee, to keep thee in the way." How soon would Israel, in the howling wilderness, been consumed, if he had not been a keeper and watchman unto them? He kept them from being swallowed up by the nations round them by striking a terror upon their spirits; he kept them from being devoured by the wild beasts of the wilderness, by laying a restraint upon them; he kept them from being consumed by the heat of the sun, by spreading a canopy of a cloud over the camp; he kept them from the injury of the night, by raising a pillar of fire in the midst of them; he kept them from starving with hunger, by making the heavens to rain down manna about their tents; he kept them from perishing with drought, by making the rock, i.e. the waters of the rock, to follow them through all the turns of their way. Thus he kept Israel in their way. And all this was but a shadow of what he is unto us now under the New Testament, if we but saw him by the eye of faith; hence is that promise, with respect to the church under the New Testament, Is. 4:5, 6, "The Lord shall create upon every dwelling-place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night; for upon all the glory there shall be a defence. And there shall be a tabernacle for a shadow in the day-time from the heat, and for a place of refuge, and for a covert from the storm and from the rain." Hence Peter tells us, that we are "kept by the power of God through faith unto salvation." Shall not all this engage us to hear his voice?

5. Hear and obey the voice of the Angel, for his errand is to lead and guide you in the right way; "He shall keep you in the way, and bring you to the place of rest." O Sirs, there are many by-ways in the wilderness, many turns in the road to glory, that ye know not; but hearken to and obey the voice of the Angel, for "he brings the blind by a way they know not, and in paths which they have not known; he is the Shepherd of Israel, that leads Joseph like a flock," Ps. 80:1, and Ps. 78 last verse, "He fed them according to the integrity of his heart: and guided them by the skilfulness of his hands." See the way described in which he leads his Israel to glory, Is. 35:8, "An high-way shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, but it shall be for those; the wayfaring men, though fools, shall not err therein." Obey his voice then, as ever you expect to be led by the right way, till you come to the city of habitation, "whose builder and maker is God."

6. To excite you to obey the voice of the Angel, will you consider whither he leads those that follow and obey him here; we are told that it is "a place prepared of God;" that is, to Canaan in the type, but to heaven and glory in the antitype. The place that the Angel leads you to, if you obey his voice, is described variously in scripture. Sometimes called a "house, and a house not made with hands, eternal in the heavens; a house of many mansions," where there is lodging for all the innumerable inhabitants. Sometimes it is called "a city that has foundations, whose builder and maker is God, the gates of which are of pearls, the streets of it are of pure gold, and transparent glass." Sometimes called "a kingdom: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. I appoint unto you a kingdom, as my Father hath appointed unto me." And in this kingdom all the inhabitants are crowned kings; they wear a crown of glory, life, and righteousness, which fadeth not away; and they have thrones to sit upon, yea, they sit with Christ upon his throne. Sometimes it is called "an inheritance, and an inheritance that is incorruptible, and undefiled, and that fadeth not away."

If you ask further, what sort of a place it is? I answer, (1.) It is a place of life, for there is no death there; it is properly the land of the living, and therefore commonly called everlasting life. (2.) A place of health, for there is no noxious diseases enter there: "The inhabitants shall not say, I am sick," &c. (3.) It is a place of light, for there is no darkness there, either of desertion, temptation, or affliction: "The Lord God and the Lamb are the light of the place." There that promise shall be fully accomplished, "The Lord shall be thy everlasting light, and thy God thy glory. (4.) It is a place of rest: "There remaineth a rest for God's people. They shall enter into peace: they shall rest in their beds, each one walking in his uprightness." No disturbance there through eternity from sin, Satan, or a wicked world. (5.) A place of joy and pleasure: "In thy presence there is fulness of joy, and at thy right hand pleasures for evermore." All the inhabitants "come to it with songs, and everlasting joy upon their heads, and sorrow and sighing shall for ever flee away." (6.) A place of plenty, no pinching wants either in soul or body, there they are in the midst of all fulness," &c. (7.) It is a place of immediate vision and fruition of the Lord: John 17:24, "Father, I will that these whom thou hast given me, be with me where I am; that they may behold my glory which thou hast given me." (8.) It is a lasting and everlasting place, a kingdom that endureth for ever. Eternity is the consummation of the miseries of the wicked, and the consummation of the happiness of the ransomed in glory, it fadeth not away. (9.) It is a prepared place, as you see in the text; so it is called in the last sentence, Matth. 25:34, "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

Quest. How is this place prepared for these that follow and obey the voice of the Angel?

Answ. (1.) It is prepared by an eternal decree, by which God ordained it for you, and you for it; for he hath. "chosen us for salvation, predestinated us unto the adoption of children: and whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." (2.) It is prepared by a large price or purchase paid for it, not of silver or gold, or such corruptible things, but by the precious blood of Jesus Christ, as of a Lamb without spot; therefore heaven is called a purchased inheritance. (3.) It is prepared and laid up by an inviolable charter, the covenant and promise of God, which is confirmed by the oath of God, and the blood of the Son, &c. (4.) It is prepared by the resurrection and ascension of Christ into heaven, where he appears as our forerunner and representative, for he is for us, or in our name, entered: hence is that of Christ to his drooping disciples, John 14:2, "I go to prepare a place for you, that where I am, there ye may be also."

Now, put all these things together, and see if there be not as much in this verse, as may excite and engage a rational soul to comply with this duty I am urging upon you,—viz. to obey the voice of Christ, the great Angel of God's presence; why, he is sent to go before you, to keep you in the way, and to bring you to the place that God has prepared for all that obey him.

EXOD. 23:21.—"Obey his voice; for my name is in him"

THE TWELTH SERMON ON THIS TEXT

I AM still upon an exhortation to obey the voice of Christ, I have shewed you first, what we are to understand by the voice of Christ, and how it is conveyed to us. 2dly, I endeavoured to shew what his voice is to the present generation, and particularly to us in this place. 3dly, What it is to obey his voice. 4thly, I endeavoured by several motives to excite you to obey his voice. I go on now to

The fifth thing in handling this branch of the exhortation, which was, to offer some characters of those that have complied with this exhortation. Some perphaps, after all they have heard, may put the question, How shall a person be satisfied in their own minds, that they are among that number, who yield the obedience of faith to the voice of Christ? I answer, If ever you have heard the voice of the Angel Jesus Christ, that has the name, and nature, and voice of God in him, you have felt something of a divine power coming along with it unto your souls; for "the voice of the Lord is powerful, the voice of the Lord is full of majesty," Ps. 29. "I am not ashamed of the gospel of Christ; for it is the power of God unto salvation," says Paul, Rom. 1:16. The word which is the voice of Christ is called "the rod of his strength," Ps. 110:2; and when he himself comes in it, and with it, a "willing people is made in the day of his power."

Quest. What is that power that accompanies the voice of Christ in his word?

Answ. 1. It has a killing power coming along with it, especially his voice from mount Sinai; "When the commandment came (says Paul), sin revived, and I died." The man was so full of himself, and of his own righteousness, that he thought himself alive without the law; touching the law he imagined himself to be blameless; like Laodicea, he fancied himself "rich and increased with goods, and so stood in need of nothing; "but whenever he heard the voice of Christ, he is struck to the ground, and all his fine airy imaginations about his own righteousness, by the law, falls to the ground; he sees himself to be a dead man, and "what things were gain to him before, these he counts loss and dung now." Did you ever find this self-killing power of the voice of Christ from mount Sinai? for if proud self was never battered down by the hammer of the law, which breaks the rock in pieces, you never yet heard the voice of Christ. You know before ever Israel cried for a Mediator between God and them, they got such a hearing of the voice of the Angel, as made the whole camp of six hundred thousand to fall a-quaking: "The law is our schoolmaster, to lead us unto Christ, that we may be justified by faith;" not that the law in itself reveals Christ, but prepares the soul for the revelation of him in the gospel. I do not limit adorable sovereignty in his way of working; but so much of law work is necessary, as to shake the soul out of all its lying refuges, and created confidences, that it may betake itself unto Christ, and to him alone, for righteousness and life.

2. The voice of Christ, where it has been heard in a saving manner, it has had a quickening power: John 5:25, "The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. Are not my words spirit and life?" says the Angel, with the name of God in him, John 6. "The spirit of life which is in Jesus Christ," comes in and with the word of the gospel, which reveals Christ unto the soul, and "makes it free from the law of sin and death," Rom. 8:2. The law considered as a covenant is a law of sin and death to the poor soul while under it. It is a law of sin, because "the strength of sin is the law;" sin has the dominion over the man, and is in its full power, while he is cleaving to the law as a husband; sin has dominion over him, because he is not under grace, but under the law. And then the law considered as a covenant, is not only the law of sin, but of death, because it binds over the man to undergo the penalty; however he may work and weary himself in the greatness of his way, to make out a title to life by his obedience and works, yet he being weak to yield that obedience that the law requires, which must be every way perfect, it becomes a law of death to him, the penalty takes place upon him, "The soul that sinneth shall die." But now the law or power of that Spirit of life, which is in the word or voice of Christ, makes a man free from this law of sin and death; it makes a man fly from the law as a covenant, unto him who is "The end of the law for righteousness to every one that believeth;" and then the man becomes a living man; he reckons that he is "dead indeed unto sin, but alive unto God through Jesus Christ," and cries with David, "I shall not die, but live, and discover the works of the Lord," and the wonders of his grace, and love through Christ unto my soul. I live; yet not I, but Christ that liveth in me," &c. Alas! may some poor soul say, I find so much deadness in my heart, that I am afraid I never heard the quickening voice of Christ to this day. Answ. It is just the fruit of the voice of Christ to discover, that thou hast no life, no strength, no righteousness, no goodness in thyself, but to see, though thou be legally and spiritually dead in thyself, yet your life is in the Son, it is hid with Christ in God. O! say you, if my life were hid there, all would be right; but I cannot think that I can be so dead and lifeless, and yet have my life hid in Christ. Answ. Can thou say before God, that thy life is so much bound up in Christ, and that thou seest such an absolute need of Christ, that thou can neither live nor die without him? I see myself so unrighteous and guilty before God, that if I get not him for the Lord my righteousness, I am a dead man, a dead woman, through eternity? If this be the case, surely in the Lord hast thou righteousness and strength;" and therefore thou "shalt not die, but live;" the voice of the Angel has quickened thy soul to fly to him.

3. The voice of Christ has an enlightening power with it, for "the entrance of his word gives light." The word of the Lord is powerful, "enlightening the eyes." At the same time that Christ unstops the deaf ear, so as to hear his voice, he opens the blind eyes of the sinner also, to behold his glory and the glory of God in him. We are told, Rev. 1 that John, whenever he heard the voice of Christ, saying, "I am Alpha and Omega, the first and the last," he immediately turned to hear the voice of him that spake unto him, and he saw one like unto the Son of man, clothed with a garment down to the foot. When Christ spoke unto Paul in his way going to Damascus, he at the same time revealed himself unto him: "It pleased God to reveal his Son in me." And therefore try yourselves by this, Have you ever seen an incarnate God? has "the light of the knowledge of his glory, in the face of Jesus Christ, shined into your hearts? O! say you, how shall I know if ever that divine light did enter with the voice of Christ into my soul? I answer, You may know it by this, that whenever this light is withheld, you will be troubled: Psa. 30:7, "Thou didst hide thy face, and I was troubled. I go mourning without the sun." Your aim and design in reading, hearing, praying, and any other duty, will be to get a new beam of that light of life: Ps. 27:4, "One thing have I desired of the Lord, that will I seek after, that I may behold the beauty of the Lord, and inquire after him in his temple." And you will wait for it "as they that wait for the morning, yea, more than they that wait for the morning." And when it comes from his countenance, your hearts will be glad, and more glad than when corn, wine, and oil, doth abound.

4. The voice of Christ has a soul turning and converting power in it. This is the ordinary way the efficacy and power of Christ in the gospel is expressed, Ps. 19:7. It converts the soul, or it turns the sinner from darkness unto light, from the power of Satan unto the living God. Whenever the Lord's voice is carried in upon the heart of backsliding Israel; whenever he says, "Return, thou backsliding Israel," immediately they turn to him, saying, "Behold, we come unto thee, for thou art the Lord our God." The whole soul gets a turn by the power of the voice of Christ. The understanding is turned from darkness to light, from ignorance to a saving uptaking of the things of God. The will is turned from enmity to a voluntary subjection to the Lord: Ps. 110:3, "Thy people shall be willing in the day of thy power." The heart is turned from its rockiness and obstinacy to a blessed yielding to the will of God, therefore called a heart of flesh. The conscience is turned from its former security and searedness, to act as God's deputy, and to rebuke for every swerving from the holy law. The affections, such as the love, delight, desire, and joy of the soul, are turned from following after vanity, to centre in Christ, and God in him, as the only object of delight and joy, so as the man does not any longer set his affection on things below, but on things above. In short, the man is turned from calling God a liar, to set to his seal that God is true. And with this turn of the heart and soul, there is a turn of all the members of the body, and of the whole conversation. The eyes that were full of adultery, and fed themselves with beholding vanity, now delight in reading the word of God, and in beholding of his works. The ears that were delighted with hearing idle stories and profane songs, are now delighted in hearing the word of God. The tongue that was set on fire of hell, and that talked of vanity, is now employed in prayer and praise, and in commending Christ, and speaking things that are good, for the use of edifying. The feet that were swift to run the devil's errands, are now employed in carrying the man to the house of God, to the ordinances of his appointment, where his soul may get edification and nourishment. Thus, I say, the voice of the Angel Christ has a turning and converting power in it.

5. The voice of Christ has a sanctifying and sin-killing power: Ps. 107:20, "He sent forth his word and healed them." The dominion of sin is broken by the power of the voice of Christ; for this is the end of every manifestation of the Son of God, in the flesh, in the word or Spirit, to "destroy the works of the devil," and particularly to destroy the reign of sin, which is the first-born of the devil.

Object. Alas! if this be so, I am afraid I never yet heard the voice of Christ in me; for I never found unbelief, enmity, carnality pride, and other evils, so much prevail against me, as since I began to lay things to heart.

Answ. The very feeling of these heart plagues, or a sense of them, is the fruit of the light or power of the word or voice of Christ in the heart. It is the work of the Spirit and voice of Christ to "convince of sin, and to pierce to the dividing asunder of joints and marrow," and to humble and meeken the soul so, as that it may give employment unto Christ the great Physician. See how Paul groans under the remains of a body of sin, Rom. 7:24, "O wretched man that I am, who shall deliver me from the body of this death!"

6. If the power of the Angel's voice has reached thy heart, thou hast been awed with the majesty, and charmed with the melody of it.

1st, You have been awed with the majesty of his voice; and no wonder, for the name of God is in him, and the voice of the Angel, is the voice of God, and therefore his voice must be full of divine majesty, and this brings the awe and fear of God into the heart: hence believers are sometimes described to be such as tremble at his word, and tremble at his dispensations: "My flesh trembleth because of thee, and I am afraid of thy judgments." Alas! the generality of gospel-hearers in our day, are no more moved, either with the voice of Christ in his word, or yet in his rod, than the smith's anvil is with the beating of the hammer; so that we may take up Isaiah's complaint, Is. 26:11, "Lord, when thy hand is lifted up, they will not see, they will not behold the majesty of the Lord; but they shall see." It is otherwise with these that have effectually heard the voice of Christ; they are, I say, awed with the majesty of his voice.

2dly, They are not only awed with the majesty, but charmed with the melody of his voice. His voice is the voice of the charmer, Ps. 58. It has such a charming captivating quality, that the dead live when they hear it; the lips of them that are asleep begin to speak, the lame leap like an hart, and the tongue of the dumb begin to sing. I may appeal to the experience of all that know the voice of Christ, for the truth of this. Hence it is that his sheep hear his voice, and at the hearing of it they follow him. If they hear him inviting them to follow him in prayer, meditation, Christian conference, or in any ordinance of his worship, saying, "Come with me from Lebanon, my sister, my spouse," immediately their soul echoes, "Behold, I come, for one day in thy courts is better than a thousand: I had rather be a door-keeper in the house of my God, than dwell in the tents of sin." If they hear his voice calling them to go into the fire or water for him, they will be ready to say with Paul, "I am ready not to be bound only, but to die for the name of the Lord Jesus." If they hear him calling them to any peace of work, they will be ready to say, Lord, command what thou wilt, only give strength to obey: "I will run the way of thy commandments, when thou hast enlarged my heart. I will go in the strength of the Lord, making mention of thy righteousness, even of thine only." If they hear his voice inviting them to come away to glory to him through death, they will be ready to say with David, "Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff shall uphold me:" or with Paul, "To me to live is Christ, and to die is gain. I desire to be dissolved, and to be with Christ, which is best of all."

Object. If this be a mark of them that have heard and felt the power of the voice of Christ, I am afraid of myself, for the thoughts of death are a terror to me.

Answ. Death, or the dissolution of nature, is indeed a terror unto nature; and I own, that the best of the saints shrink at it, under this consideration: but will you answer me this question, Does not the thoughts of being with the Lord, and of seeing him as he is, and the thoughts of perfect freedom from a weary body of sin and death, and of being perfectly like unto him in holiness, sometimes sweeten the thoughts of death, and reconcile thy heart unto it? If so, it is an evidence that thou hast heard the voice of Christ, and that ere it be long thou shalt be among that ransomed company, who are singing his praises in the higher house.

The last thing proposed in this use, was to shut up with a few words of advice, in order to your obeying the voice of the Angel who bears his Father's name. I only mention these following.

1. See that ye be well acquainted with the name of God as it is set forth in him, for this is the very ground and reason of all obedience to him, Obey his voice, for my name is in him: we will yield but a sorry obedience, if we do not take up a God in Christ. Study to take up the being, the perfections, and glory of God as displayed in him; for it is this that makes every knee to bow, and every tongue to confess that Jesus Christ is the Lord.

2. If you would yield acceptable obedience to the voice of the Angel, you must take up God in him as your God; not only your creating God, and your preserving God, but as your redeeming God, your God by a new covenant grant, where he has said, "I am the Lord thy God;" for the faith of this is the foundation of all acceptable obedience, as your Catechism well instructs you, in that question, 'What doth the preface to the ten commandments teach us? It teacheth us, that because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.' Never rest then till you know and acknowledge him as your God in Christ, and so your obedience will go upon the right footing, for "without this faith, it is impossible to please God; and whatsoever is not of faith, is sin." Believe in him as your pardoning, pitying, justifying, sanctifying, supplying, and saving God, and this will make his yoke easy, and his burden light.

3. Make constant use by faith of the strength of the Angel, for your assistance in work and warfare, and of his righteousness for acceptance. This was David's way, "I will go in the strength of the Lord;" and when I have done so, "I will make mention of thy righteousness, even of thine only." We must work by a foreign strength, and be accepted upon a borrowed or imputed righteousness; and in this way it is, that we "come up from the wilderness, leaning upon the beloved."

4. Shake yourselves loose of every thing, that would encumber you in obeying the voice of the Angel: Heb. 12:1, 2, "Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus," &c. "If thy right hand offend thee, cut it off; if thy right eye offend thee, pluck it out, and cast it from thee;" that is, if any lust or idol be in thy heart, be it the lust of covetousness, the lust of uncleanness, the lust of envy, the lust of revenge, pride, worldliness, or whatever it be, though as dear as a right hand, or a right eye, away with it, that you may obey and follow the voice of the Angel: "Mortify these deeds of the body: for if we live after the flesh, we shall die; but if we through the Spirit do mortify the deeds of the body, we shall live."

5. Let your obedience to the voice of the Angel be absolute and unreserved; be aware of hiding any idol that he requires you to part with; for "if we regard iniquity in our hearts, the Lord will not hear us." And be aware of a partial obedience to the Angel, doing one thing, and neglecting another, for he will not be obeyed by halves. It is true, indeed, it is impossible to yield a perfect and sinless obedience to him, but we must aim at it through his grace, by a regard to every part of his revealed will: "Then shall I not be ashamed, when I have respect unto all thy commandments." It is given as the character of Zacharias and Elizabeth, that "they walked in all the commandments and ordinances of the Lord, blameless." Christ he glories in an upright Christian, as a man glories in the fruit-trees of his garden. How doth he upbraid the devil with Job's integrity? "Hast thou considered my servant Job, a perfect and an upright man, one that feareth God, and escheweth evil?"

6. Be diligent in reading the scriptures, and in hearing of the word preached, for it is by the word that the voice and mind of the Angel is known and understood. Hide his word in your hearts, that you may not sin against him; attend unto it as a "light shining in a dark place;" let it be unto you as the pillar of fire and cloud to Israel; and follow no man further than he is a follower of Christ; for the Angel has ordered us to call no man father or master in this sense.

7. Keep your eyes upon him as your guide and pattern: "He that saith he abideth in him, ought himself also so to walk, even as he walked." He has not only chalked out our way of obedience in his word, but he has trode the path before us, and so "left us an example, that we should follow his steps." And, in a subordination to him, eye the footsteps of the flock, that have followed the Lamb to glory, and keep company with them that are minting in sincerity to obey his voice, and to follow him; for "he that walketh with the wise, shall be wise."

8. Pluck up your spirits, put on courage and resolution to face all opposition in following the voice of the Angel; resolve to resist, even unto blood, striving against sin. Men will think it strange, that you do not walk with them according to the course of the world and the lusts of the flesh, and they will hate you, they will brand you with hypocrisy and singularity, they will oppose you in your way, they will persecute you in your name, in your relations, in your worldly interests; but let none of these things move you, neither account your life dear, that you may finish your course with joy; let this be always your rejoicing, amidst all the storms that may blow from heaven, earth, or hell, even "the testimony of your conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, you have had your conversation in the world."

9. Let your obedience to him be voluntary and sure: he does not love to see his followers drooping and hanging their heads; no, he delighted to do his Father's will, and to fulfil the hard task of service to his Father for our redemption, and he expects that we should be joyful and voluntary in our service, to him. This is the way to get frequent meetings of love with him, "He meeteth him that rejoiceth to work righteousness, who remembereth him in his ways." Hence are these repeated calls to his followers to yield cheerful obedience, "Rejoice in the Lord, ye righteous: and shout for joy, all ye that are upright in heart. Rejoice evermore: and again I say, Rejoice."

10. Lastly, let your obedience to the Angel of God be constant; for "he that endureth to the end, shall be saved. The righteous holdeth on his way. Be ye constant and unmoveable, always abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord."

THE TABERNACLE OF DAVID RUINED BY MAN, AND REARED UP BY THE MIGHTY GOD

BEING THREE DISCOURSES

The First and Second preached at Edinburgh, November 1735; and the Third at Kinross, February 17th 1736, at the opening of the Presbytery of the Associate Ministers there.

AMOS. 9:11. But I read from ver. 8.—"Behold the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the Lord."

9. "For lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sive, yet shall not the least grain fall upon the earth."

10. "All the sinners of my people shall die by the sword, which say, the evil shall not overtake nor prevent us."

11. "In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raiso up his ruins, and I will build it as in the days of old.

THE FIRST SERMON ON THIS TEXT

IN these verses which I have read, we have a mixture of judgment and of mercy, judgment and wrath ushering in and paving the way to mercy; he that "planteth the heavens, and lays the foundations of the earth, and who buildeth his storeys in the heavens," (as in the preceding part of the chapter), he pulls down the Jewish church, that he may raise up one more glorious and beautiful in its room. This prophet Amos was but of a mean extract and original, among the herdmen of Tekoa, as you will find in the beginning of his prophecy: however, that God who took David from following the ewes with young, and set him on the throne to sway the sceptre of Israel; he takes a poor herdman from following his flock, and commands him to go and deliver his mind and message unto the king, unto the court, unto the nobles, unto the priests, and to the people of Israel. If a man carry God's commission, whatever be his birth or pedigree, or whatever has been his employment, he is worthy of reception and entertainment. All the sons of men are before God as a company of clay vessels, and he makes one to honour, and another to dishonour, and does whatever he pleases in the armies of heaven, and among the inhabitants of the earth. What though he take the poor from the dunghill, and set him among princes, if it be his pleasure? He appeared upon the stage in a very degenerate day: however, like a faithful watchman, he sets the trumpet to his mouth, and declares unto the house of Judah and Israel their abominations: and although he was prohibited and discharged to come near the king's court and chapel, yet, in obedience to him that sent him, he lifts up his voice like a trumpet.

In the verses which I have read, we may take notice of these few particulars following.

1. We have the designation that the prophet Amos, by God's commission, gives unto the kindgom of Israel; you see it in the beginning of ver. 8, he calls them a sinful kingdom. They were "a people laden with iniquity, a seed of evil-doers, children that had corrupted themselves; that had departed from God," departed from the purity of that worship which God had appointed them to observe at the temple of Jerusalem, and, in room thereof, they had erected their idolatrous calves at Dan and Bethel; yea, many of them, the generality and body of the nation, except it was some seven thousand or so, they had all bowed the knee to Baal, and run after the example of their corrupt kings and priests; they were indeed a sinful kingdom. And, alas! may not the same motto be writ upon us in the land wherein we live? I could make this evident in many particulars. We are laden with sin, we have corrupted our ways like them; they brake God's covenant, and so have we; they countenanced idolatry and superstition, and went after many vile abominations, they joined themselves in a covenant with hell, and sacrificed unto devils; and I am hearing that witchcrafts and devilish arts are also performed in this city. O what a load of sin is lying on the land! What dreadful perjury and apostasy! What dreadful profanation of the Lord's day and name is to be found among us! The cry of our sins hath gone up to heaven, and they are blind that do not see a frowning God upon the account of these things. But then,

2. Another thing we may notice here, is, an advertisement that the prophet Amos gives unto this sinful kingdom; why, says he, the eyes of the Lord are upon it. It is very like there was a generation of men among them, as there is among ourselves at this day, who, if they do not say it with their mouths, yet say it in their hearts, and say it in their practice; the language of their way and walk is, "God does not see, neither does the God of Jacob regard us: The Lord has forsaken the earth, and the Lord seeth not;" he neither takes notice of our good or evil, neither will he require it. But do not mistake it, says the prophet, you will find it otherwise; the eyes of the Lord are upon the sinful kingdom, the sinful rulers, prophets, priests, and inhabitants of the land; "His eyes do see, and His eye-lids try the children of men." The adulterer, and other sinners of that kind, that perpetrate sin in secret, they seek the twilight; and when they do so, they say, "No eye shall see us:" but, Sirs, remember it, that "darkness and light are alike to God, the night shines as the day before Him; Can any hide himself in secret places, that I shall not see him? saith the Lord. He discovers deep things out of darkness, and brings out to light the shadows of death." And therefore, wherever you are, whatever you are about, remember Hagar's confession of faith, "Thou, God, seest me." Study to remember, that the eye of an all-seeing God follows you wherever you go, yea, shines into the very bottom of your soul. Though perhaps you may fancy with yourselves, that your secret wickednesses are overlooked, and that your old sins are out of mind; they are not out of mind with God, he knows them, and will bring them to light. All the wicked works of darkness that are perpetrated in this city, he will discover and bring them to light one day before men and angels; "He will bring every work into judgment, with every secret thing, whether it be good or evil." Some men's behaviour, now-a-days, says, that there is not a God to bring them to an account. For the Lord's sake, study to have the impression of an all-seeing God upon you where-ever you go; for the eyes of the Lord God are upon the sinful kingdom: Verily there is a God that judgeth in the earth.

3. We may notice here God's purpose and resolution with reference to the sinful kingdom, what he has a mind to do with it; says the Lord, I will destroy it from off the face of the earth. Sinners, when there are multitudes of them joined together, fancy themselves secure, especially when they have men of power and authority on their side; but it is as easy for God to destroy whole kingdoms, as to destroy one particular person. There is no safety in the way of multitudes; for what are all multitudes before the great God, but "as the drop of a bucket, and are accounted as the small dust of the balance?" I will destroy them, saith the Lord, from off the face of the earth. They have made the earth to groan, the creation to groan, under the weight of their sins: Well, I will rid the very earth of such a burden, says God: "The Lord is a man of war, the Lord is his name; and when he whets his glittering sword, when his hand takes hold on judgment," what will he do with his enemies? "He will render tribulation and anguish unto every soul of man that doeth evil:" yea, he will make clean work of great and populous nations and families; high and low must bow when he arises unto judgment. When he whets his sword, the wicked shall perish, "his enemies shall be as the fat of lambs, into smoke shall they consume away." Sirs, God is a strong party; and you that are running upon the thick bosses of his buckler, you had need to consider what you are doing. "Who will set the briars and thorns in battle against me? I will go through them, I will consume them together. Who can dwell with devouring fire? Who can abide with everlasting burnings?" I will destroy them off the face of the earth. A heavy sentence from a God of mercy! How averse is he to bring matters to that extremity of destroying a people from off the face of the earth! It is just like the renting of his bowels to proceed to such severity: Hos. 11:8, "How shall I give thee up, O Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together." He tries all ways and means imaginable to reclaim a sinful people, before he comes this length; but when they will not be reclaimed, and when they will not regard the offers of his mercy, will not be led to repentance, what can remain but fiery wrath which shall devour his enemies? Sirs, do not think that the mercy of God will save you, when he spurns at the bowels of divine mercy, while you tread and trample upon it by unbelief. God's mercy runs in a certain channel, and out of that it is not to be found. If you ask me what is that channel? I answer, It is the blood and satisfaction of Jesus: and therefore, if ever ye would share of mercy, and avoid the judgments here threatened, you must come to the blood of sprinkling. But then,

4. We may notice the limitation of this awful sentence: "I will destroy them," &c. "saving that I will utterly destroy the house of Jacob, saith the Lord God." The promised seed of the woman, which was to bruise the head of the serpent, the promised seed of Abraham, in whom all the nations of the earth were to be blessed, was not yet come; and therefore a part of the natural seed of Abraham must be preserved, in order to the production of that promised seed, through whom the blessings of heaven were to be conveyed to the sons of men. Or, by the house of Jacob we are to understand the godly remnant, that adhered unto our Lord, and unto his worship, his laws, institutions, and ordinances, in that degenerate age; they that followed the example of Jacob, and their other worthy ancestors, in wrestling with God, especially in that dark and cloudy day: says the prophet, I will not utterly destroy them. In the worst of times, God has always a remnant that worship and serve him, and that cleave unto his ways; as I was hinting already, he had his seven thousand in Israel, that had not bowed the knee unto Baal; and whatever comes of the rest of the world, God will take care of them. And this you will see further illustrated in ver. 9, Where,

5. We have an account of God's management with respect to that remnant: For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sive, yet shall not the least grain thereof fall to the earth. There is an allusion here to an husbandman, who, when he sifts his corn in the sive, he shakes it, and he tosses it hither and thither, not to destroy it, but to preserve and purify it, and to separate betwixt the good corn and the chaff; but all the time that the husbandman is sifting the corn, he has the sive fast in his hand, and he manages the sive for the good of the corn. Just so here, God's remnant are his good corn, and the wicked are the chaff; and he will send a winnowing and siting wind into the barn of the visible church, and will shake his remnant; yet he will take care of them, he has them in his hand, "All his saints are in thy hand," Deut. 33:3, "No man shall pluck them out of my hand, nor out of my Father's hand," says our blessed Lord; and not a grain shall fall to the ground, or be lost. There is a particular providence of God exercised about his own people; his eye is set upon them for good; and the hand of his providence manages the great field of the creation in a subserviency unto his own glory, and to their good; "He rides in the heavens for the help of his people, and in his excellency on the skies; he is the shield of their help, and the sword of their excellency." But then,

6. We are here told what will become of the chaff, ver. 10, "All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us." It is a strange thing that the great Lord should lay claim to them as his people, though they were a sinful people; he would fain lay claim unto them, if they would lay claim to him. But this is an aggravation of their sin, that they are his professing people, and yet they rebel against him; it is such a heightening aggravation of their sin, that he appeals to the very heavens against them, Is. 1:2, "Hear, O heavens, and give ear, O earth: I have nourished and brought up children, yet they have rebelled against me." All the sinners of my people shall die by the sword. All the sinners of my people! Certainly this is not to be understood absolutely, or else no flesh should be spared; "for all have sinned, and come short of the glory of God;" but you see what sinners are intended, in the latter clause of ver. 10, That say, The evil shall not overtake nor prevent us. They promised themselves impunity in their way, and "said within their hearts," and perhaps with their tongues too, "We shall have peace, though we walk after the imaginations of our own hearts." And is there not a set of people in the land, and I fear too many of them in this city, who speak the same language? Let God say what he will by his word, let him say what he will by his providence, let ministers and Christians testify against them never so much, and warn them of their sins, and of the judgments of God they are bringing on themselves and the land; yet they say, The evil shall not overtake nor prevent us; we will go on and prosper; we will "add drunkenness to our thirst: To-morrow shall be as this day, and much more abundant." Sirs, some are sinning with a high hand against the great God; but their high hand will fall, when God lifts his hand; they may deal proudly, but God will be above them: let them do their utmost, "the lofty looks of man shall be humbled, and the haughtiness of man shall be bowed down, and the Lord alone shall be exalted," although it be unto their ruin and destruction. I would have you who promise yourselves impunity in your evil ways to remember, that, though "sentence against an evil work be not speedily executed," yet when the time of execution comes, the severity of the stroke will make a recompence sufficiently for the delay of it; God's hand is heavy when it is laid on, and that you will find to your cost. "Consider this, ye that forget God." Consider this, ye who, to the offence of all sober and serious Christians, are following these obscene spectacles and comedies that are set up in this place, and you who, in your night-revellings, adventure to profane the holy word and worship of God in the open streets. You may imagine that evil shall not overtake you: but whether shall God's word or yours hold good? You say, "You shall have peace, though you" thus insult the great God, and "add drunkenness to thirst;" but God says, "There is no peace to the wicked."

But now follows another scene: a scene of mercy is opened up in ver. 11. In that day will I raise up the tabernacle of David, that is fallen, and close up the breaches thereof, and l will raise up his ruins, and I will build it as in the days of old.

Where briefly we may notice, 1st, The designation that God gives unto his church, particularly the New Testament church; it is called the tabernacle of David. I think it is so called, with an allusion to the tabernacle that was made by Moses in the wilderness, which was a badge of God's particular presence among that people: it was a kind of portable thing that they carried about with them from one place to another, till they came to Canaan; and then it was set in the place which God had appointed for it in the temple at Jerusalem. God's militant church in the world is a kind of movable thing: "The tabernacle of God is with men," but it is not always fixed in one particular place; sometimes he sees meet to remove his tabernacle, as the tabernacle was removed of old from one place to another; sometimes he removes it from one nation to another; hence Christ tells the Jews, that "the kingdom of God should be taken from them, and given to a nation that would make a better use of it." Sirs, God's tabernacle has been pitched among us for a long time; but it has met with coarse handling, many foul hands have been admitted to approach it. None but those that were called of God were allowed to touch the tabernacle; but, alas! how many are there in our day who intrude upon tabernacle work, that never had the call of God, or his people, unto that service! And this I look upon, among other things, to be one of the many melancholy signs of God's removing his tabernacle from among us. Little of God, little of his glory, is to be seen, as in former times: the cloud of his presence is departed. But then the tabernacle is here called the tabernacle of David. Sirs, David had great pleasure in God's tabernacle: "How amiable are thy tabernacles, O Lord of hosts? One day in thy courts is better than a thousand: I would rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness." Alas! this is not the spirit of the generality now-a-days; many love rather to be in a tavern than in the tabernacle. But by David here, we are not to understand David personally, but David typically, the Son of David, he in whom David's family, David's throne, and David's power, were perpetuated. And then it is called the tabernacle of David, because it is his property. The church is Christ's property, he bought her at a dear rate, even with the price of his precious blood; she is his dwelling-place, and he has no other dwelling upon earth but his church: he says of Zion, where the tabernacle was placed, "This is my rest for ever; here will I dwell, for I do like it well," Psa. 132:14.

2dly, We may notice the present case of the tabernacle of David; it is fallen, there are breaches made upon it, and it is in a ruinous condition. "The boar of the wood had wasted it, the wild beasts of the forest had devoured it:" the laws of the temple had been violated and profaned, as they are in our day: God in his righteous judgment had let robbers into it, that had spoiled it: "Who gave Jacob to the spoil and Israel to the robbers? He against whom they had sinned." Civil robbers, ecclesiastical robbers, break in upon his vineyard, and "spoil the tender grapes and vines," instead of preserving them; they carry away the rights of the people of God, instead of patronizing and defending them. The typical tabernacle of David fell when Christ rose from the dead: the Mosaic economy was then unhinged, giving way to the New Testament church.

3dly, We have a promise here of rebuilding David's tabernacle: I will raise up his ruins, and I will build it as in the days of old. We read of great furniture laid in to the hand of Christ, of great gifts bestowed upon our Emmanuel. But for what end? It was for building a house for God to dwell in among the sons of men: "When he ascended up on high, he led captivity captive, he received gifts for men, yea, even for the rebellious, that the Lord God might dwell among us." Christ laid the foundation of a new tabernacle in his blood, and he ascended up to heaven, and sat down upon the throne, in order to pursue that great end, to raise up a spiritual temple for himself and his Father to dwell in; for from eternity "he rejoiced in the habitable parts of the earth, and his delights were with the sons of men." Now, the tabernacle of David has fallen, but "the man whose name is the BRANCH, he comes out of his place, he builds the temple of the Lord, and he shall bear the glory thereof." But then,

4thly, That which I would have you particularly to notice is, the time or season when this is to be done; it is in that day when the Lord destroys the sinful kingdom from off the face of the earth;—that day when he sifts the house of Israel among all nations, like as corn is sifted in a sive;—that day, when the sinners of his people shall die by the sword. In that day will I raise up the tabernacle of David.

From this connection I only take notice of this observation, and so shall conclude at present.

OBSERV. "That God many times ushers in a glorious work of reformation, by every cloudy, dark, and dismal dispensations of providence."

What a dismal aspect had God's procedure in the preceding verses! and yet grace and mercy breaks out of that dark cloud. But the further prosecution of this doctrine I shall refer till the afternoon. The Lord bless his word.

AMOS 9:11.—"In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old."

THE SECOND SERMON ON THIS TEXT

HAVING explained this portion of scripture in the forenoon, I shall not stand to resume any thing that was said that way. I just named a doctrine from the words taken in their connection, to wit, "That it is God's ordinary way to usher in the revival and restoration of his own work, by very awful, dark, and gloomy dispensations of providence." Here was a very dark day, a day of destruction from the presence of the Lord, a day of hewing down by the sword, a day of unhinging nations and churches; and yet you see what it all terminates and resolves in, In that day will I build up the tabernacle of David, I will restore the breaches, and repair the ruins thereof, as in the days of old.

I remember, when the prophet Elijah came unto mount Horeb, the Lord passes by him, and he knew it not. There is a very strange appearance made unto the prophet: first, there was a great and stormy wind raised, which breaks the rocks and shakes the mountains, but God was not in the wind: after the wind came an earthquake; but God was not there: after the earthquake came a fire; but God was not in the fire. Well, what does all this resolve in! This was just a preparation towards God's manifesting of himself unto the prophet in the still and small voice. This is God's ordinary way of working, both towards particular persons, and particular churches; clouds and darkness are round about him in his way, before mercy and truth are seen going before his face.

I read you two or three texts of scripture to confirm it. The one you have in the prophet Malachi, the last chapter of the Old Testament, 1st and 2nd verses: "Behold the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble, and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." Well, but the cloud turns about, and the bright side of it appears, in ver. 2, "But unto you that fear my name, shall the Sun of Righteousness arise with healing in his wings, and ye shall go forth and grow up as calves of the stall." Ver. 3, "And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts." Zech. 13:8, 9, "And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off, and die, but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried." Well, what follows upon that? "They shall call on my name, and I will hear them; I will say, It is my people; and they shall say, The Lord is my God." I only name another, in the prophesy of Isaiah, chap. 4. We see terrible work in the close of the preceding chapter, "Thy men shall fall by the sword, and thy mighty men in the war. And her gates shall lament and mourn; and she being desolate shall sit upon the ground." And the land shall be so desolate, that "seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel; only let us be called by thy name, to take away our reproach." Well, what comes out of that? See it in ver. 2, 3, "In that day shall the branch of the house of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely, for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem."

For the further confirmation of this truth, I shall produce two or three instances, from which it will appear, that God's ordinary way is to usher in the enlarging and upbuilding of his church by such awful and terrible dispensations.

And the first I name is, God's planting a church for himself in the land of Canaan. When God has a mind to pitch his tabernacle there, according to the promise made to Abraham, by which he made a grant of it to him and to his seed; what way goes he to work? First, Israel is brought into Egypt, and are made to groan there for four hundred years. When the time of their deliverance comes, Egypt is plagued, Pharoah and his host is turned into the Red sea, there they are executed as on a high gibbet; six hundred thousand that came out of Egypt, are made to dung the wilderness with their carcases; after that, twenty or thirty kingdoms are overthrown, and the old inhabitants are pulled up by the roots. And then the Lord sets up his tabernacle, and puts Israel in possession of the land, according to his promise.

Another instance to the same purpose is in the return of the children of Israel from the Babylonish captivity. Before the captivity, they were so degenerate, so sunk in sin, that it was impossible to mend them: they were, like an old house, too crazy and ruinous to be patched up. Therefore what does the Lord? He takes them quite down, he unhinges their civil and ecclesiastic constitution, he as it were pulls them up from the very ground, he makes the land spue out its inhabitants, he sells Israel into the hand of the Babylonians, and lets them lie there seventy years, till the land enjoyed her Sabbaths. Well, what does he after the land had enjoyed her Sabbaths? What a strange revolution is made to bring Israel out of captivity! The great Babylonish empire must be turned over to the hands of the Medes and Persians, and this makes way for Israel to return; and he "makes them to take root downward, and bring forth fruit upward."

A third instance I give you is in New Testament times, about three hundred years after our blessed Lord, in the days of Constantine the Great. When the whole strength of the Roman empire had been employed for suppressing the name of a crucified Christ, that empire is made to bow to the Mediator's sceptre, to the sceptre of a crucified Jesus; but before that comes about, what seas of Christian blood must be shed in ten several bloody persecutions? And when these are over, what strange catastrophes, what terrible convulsions follow? The kings and great men, the mighty men of the earth, the grandees and great folk in the Roman empire that opposed Christ, they are overthrown in many pitched battles; and then they cry, as we read in Rev. 6 to the hills and mountains to hide them from the terror of the name Christ that was upon them: and after all this comes deliverance and enlargement to the Christians.

A fourth instance is yet to come, and that is, the revival of the church upon the downfal of Antichrist. We read in Rev. 11 that Antichrist he prevails to the slaying of the witnesses, and his kingdom is carried unto such a prodigious height, that all the nations and kingdoms of the earth are made drunk with the wine of his fornication, his vile idolatries and delusions. But in the 18th, 19th, and 20th chapters of the book of Revelation, we have an account of the overthrow of Antichrist, with such terrible appearances of God in his providence, that men are made to ride in blood unto the horses' bridles; and after all this the beast, and the false prophet, and Satan who deceived them, are cast into the lake of fire and brimstone, where they shall be tormented day and night for ever and ever. Then comes down the new Jerusalem out of heaven, Jew and Gentile are converted to the faith of Christ; a cry comes from heaven, saying, "Behold the tabernacle of God is with men." From all these things the truth of the doctrine is abundantly evident, that God commonly ushers in his remarkable appearances for his church, with very awful and cloudy dispensations of providence.

Readily you may ask me the reason of this, why is it God goes this way to work? I answer,

1. In the first place, One reason of it is, that he may be avenged on the persecutors and enemies of his church and people. Why does God plague and overthrow Egypt, but to avenge the quarrel of Israel upon Pharaoh and the Egyptians? Why is the Babylonish empire overthrown, but to avenge the quarrel of Israel that had been oppressed by them seventy years? See a word to this purpose, Jer. 50:33, 34, "Thus saith the Lord of hosts, The children of Israel, and the children of Judah, were oppressed together, and all that took them captives, held them fast, they refused to let them go. Their Redeemer is strong, the Lord of hosts is his name, he shall thoroughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon." God will take his own time to resent his people's quarrel; he lets them lie for a while under the feet of their enemies, but "the rod of the wicked shall not always rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity. Precious in the sight of the Lord is the death of his saints;" and he will make inquisition for the blood of his saints that has been shed like water in our streets. Sirs, much of this blood was shed in the times of persecuting tyranny, particularly in this city. That blood, I say, hath not been purged; yea, the guilt of it calls for wrath upon us their sinful posterity. There was no due inquiry after it, when the Lord turned back our captivity after the Revolution; yea, instead of that, men who had dipt their hands in the blood of his saints were put into places and posts both civil and military; yea, I will add, that they were admitted to sit as constituent members in the supreme judicatories of this church. We have reason to believe, that he will inquire after that blood; for he "visits the iniquity of the fathers upon the children, to the third and fourth generation." It is crying yet from under the altar against many families in Scotland; and I fear it has a loud cry against this city, where it was shed in great abundance.

2. But then a second reason why God goes this way to work is, that he may remove the abounding offences in the visible church, and roll away the impediments that hinder her reformation. The visible church is just like a draw-net, that takes in both good and bad fishes; and sometimes the net is so full of bad fishes, bad ministers, bad magistrates, and bad professors, that error, iniquity, profanity, and scandalous offences, instead of being suppressed, are encouraged and patronised by those whose office obliges them to stand up for the great God according to their commission. Well, when those things are neglected by men of power and authority, or by judicatories civil and ecclesiastic; when scandalous errors, wickednesses, and abominations, are not purged by those whose province it is to do it; God takes the work in his own hand; his turn shall not lie behind; he will put to his hand, and do it himself, rather than it lie undone. But a terrible work he makes when he begins; I shall read you a scripture to this purpose, in Is. 59:13, "In transgressing and lying against the Lord, and departing away from our God, speaking oppression, conceiving and uttering from the heart words of falsehood. Judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. Yea, truth faileth, and he that departeth from evil maketh himself a prey." Well, what follows? The Lord saw it, that his cause and work was neglected, and it displeased him that there was no judgment: he saw that there was no man to stand up for his truths and his ways, and for the privileges of his subjects; "Therefore his own arm brought salvation unto him; and his righteousness it sustained him: for he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak. According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies, to the islands he will repay recompence." I fear, this points at the island of Britain, for the public affronts done to God in it, and the neglect of magistrates, ministers, and others, in purging the house of God of scandalous offences and abominations. I shall give you an instance in the case of Eli's two sons; they abandoned themselves unto such scandalous carriage about the tabernacle of God, that they gave offence unto all that feared God in Israel; yea, they made the sacrifices of the Lord to be abhorred by their scandalous way of acting. Well, Eli who was both their father and their judge, he neglected to take them to task as he ought to have done; he censured them, but it was very overly and superficially; just like some sentences passed in the judicatories of this church, when the honour of Christ required much more to be done. Well, what does the Lord when offences abound, and Eli neglects to pass due censure upon his sons? He "does a thing that makes the ears of every one that heard tell of it to tingle." Hophni and Phinehas, his two sons, are slain in battle, Eli's neck is broken, and the armies of Israel fall before the Philistines; the ark of God is carried away into captivity, and delivered into the hands of the Philistines. Some hundreds of years after, the quarrel is pursued further; eighty-five of his posterity are slain by the sword in one day; Abiathar, one of his seed, in the days of Solomon, is turned out of his priesthood, for being concerned in Adonijah's conspiracy; and the whole of his posterity are reduced to beggary and slavery. So, you see, God goes this way to work, that he may purge his house of corruptions and offences, especially when this is neglected by those clothed with authority secular or spiritual for that end. But then again,

3. Another reason why God goes this way to work in building up his own tabernacle is, because there is something god-like, great-like and majestic in this manner of procedure. There is an awful and terrible majesty in God's way of working, particularly in his way of repairing and building up his house: "Clouds and darkness are round about him, and yet righteousness and judgment are the habitation of his throne; the heavens declare his righteousness, and all the people see his glory." There is something very admirable in this way of working.

1st, In respect of God himself. It is seen that the excellency of the power is of him, and not of any instrument whatsoever. Is it not for the glory of God, to open a way for himself that seems altogether impassable? Is. 42:15, 16. "I will make waste mountains and hills, and dry up all their herbs, and I will make the rivers islands, and I will dry up the pools," What follows? "I will lead the blind by a way they know not, and in paths they have not known: I will make darkness light before them, and crooked things straight." It is good for the Lord's people to be aiming and minting at the restoration of his house, though they know not a step before them; for though they be bemisted, yet the Lord leads them, and he makes crooked things straight. But then,

2dly, There is something in this way admirable in respect of religion itself. All false religions have been propagated by an arm of flesh; Mahometanism by force, Popery by fire and faggot; but the true religion of Jesus, by ways and means that would rather seem to crush it. These bloody persecutions I was speaking of would rather seem to smother the cause of Christ, than any other thing; and yet the Lord advanced his interest by the blood of his saints. Who would ever have thought, that by a handful of poor illiterate fishermen the whole world should be made to subject themselves to a crucified Christ, a contemned Jesus of Nazareth?

3dly, It is admirable likewise in respect of the people of God, and the effect that this way of working has upon them; for hereby God purges away their dross: "By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin." These things do not indeed purge away sin meritoriously, but they do it instrumentally, by sending them to the right airth, even to the blood of Christ; and whenever they are washed here, they begin to cry, with Ephraim, "What have I any more to do with idols?" Hereby he tries them, what metal they are of; not that he is ignorant of it, but to let them know their own weakness, that they have no strength in themselves, but must trust in the living God. Hereby he improves their graces; by these cloudy and dark dispensations he polishes their graces, and rubs off their rust: "Tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed." You know the snedding of the tree contributes to the fertility and growth of the branches. By these trials, God, as the Lord of his vineyard, sneds the luxuriant branches of his planting, whereby they are made more prolific in the way of godliness. And hereby the Lord weans their hearts from this vain and transitory world: "Their light affliction worketh for them a far more exceeding and eternal weight of glory:" therefore they "look not at things which are seen, but at things that are not seen, for the things that are seen, are temporal; but the things which are not seen, are eternal."

I should next go on to the application. I see your time has much prevented me; therefore I shall conclude all at present with two inferences.

1. In the first place, then, if it be so, as you have been hearing, that this is God's way of setting up the tabernacle of David that is fallen, and closing up the breaches thereof, by such awful, dark, and cloudy dispensations; hence I infer, that, unless God has a mind to take his kingdom away from us, unless he has a mind to lift his candlestick, and bid farewell to us for ever, we have reason to look for very awful and dismal dispensations of Divine Providence in this land. Many black signs of God's anger are already gone forth: God has in a great measure departed from high and low, rich and poor; departed from magistrates, ministers, and people: little of God to be seen in ordinances, or the judicatories of his church; we have "forsaken the fountain of living waters." O what barrenness under a dispensed gospel! O what abounding profanity! What cursing and swearing! What tyranny and oppression, particularly in ecclesiastical liberties and privileges! How are intruders enrolled among the number of the ambassadors of Christ! How are the privileges of the Lord's people sacrificed, in order to compliment the "man with the gold ring and the gay clothing!" How little difference is there put betwixt the precious and the vile! The land is groaning under a weight of sin, and the sin of the land is crying for vengeance at the hand of God. I doubt if these, and many other offences, and the occasions of them, be removed, till God put to his hand, as in a manner you were hearing in the doctrine; therefore we had need to prepare for a storm: "Prepare to meet thy God, O Israel."

2. A second inference I make is, if it be so, that God ushers in the restoration and upbuilding of David's tabernacle in such a way; here is ground of encouragement to the Lord's people. Whatever dismal days may cast up, all shall issue in the advancement of the interest of Christ, and the good of them that love him.

There are only these grounds and topics of consolation I would mention to you.

1st, Here is comfort and encouragement, that Zion's King liveth, and he will outlive all his enemies: "The Lord liveth, blessed be my rock: and let the God of my salvation be exalted,"

2dly, He not only lives, but reigns; and this is ground of comfort: "Let Israel rejoice in him that made him: let the children of Zion be joyful in their King." Why? "The Lord reigneth, even thy God, O Zion, to all generations. The Lord reigneth; let the earth rejoice, let the multitude of the isles be glad thereof."

3dly, He is adjusting all his providential dispensations for the good and advantage of his own people: "He rides in the very heavens for their help." God's way many times "is in the sea, and his paths in the great waters, and his footsteps are not known." But though we cannot trace his steps, yet well does he know the way he is taking with his people, when he is plunging them as it were over head and ears in the deep waters of Marah. "Why sayest thou, O Jacob, and speakest, O Israel, my way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? Hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? There is no searching out of his understanding." Therefore "thy way cannot be hid from the Lord, nor thy judgment passed over from thy God," Is. 40.

4thly, Know, for thy encouragement, believer, that whatever he do with you, though he should send a scattering wind, and sift you among the nations, yet not one grain shall be lost; his eye follows his remnant, wherever they go: "The eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is upright before him."

And then know, for thy encouragement, believer, that, go where thou wilt, thy God will go with thee, a God in Christ will bear thee company: "When thou passest through the waters, I will be with thee; and through the floods, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Fear not, for I am with thee: be not dismayed, for I am thy God: I will strengthen thee, yea, I will help thee, I will uphold thee with the right hand of my righteousness." And is not this glorious encouragement? He has his people set at all times as a seal upon his heart and arm, whatever be his dispensations towards them.

Then know, believer, whatever be thy situation in the world, or whatever be thy apprehensions of thyself, thou art standing in heaven in the person of thy High Priest, thy Head, and thy elder Brother. As the high priest, when he stood within the vail, represented all the people of Israel; so all the true Israel of God are standing within the vail of these visible heavens, in their great representative: "He hath made us accepted in the Beloved." And is not this glorious encouragement.

I conclude with two or three words of advice in this cloudy day, or in case a darker day cast up.

1. My advice to every one that has any regard to their eternal well-being is, to see that their standing be right: for if you be not standing upon the rock, upon the foundation God has laid in Zion, you will never stand in the day of trial; when the flood of trouble and persecution comes, you will give way, and be carried down before the flood. Therefore take care that you be settled upon the rock Christ, "not having your own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."

2. Another advice I give you is, beware of an evil heart of unbelief; for the root of all apostasy and defection lies here: Heb. 3:12. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." Let your life in the world be a life of faith on the Son of God; for there is no standing, no warring, but by faith: "This is the victory whereby we overcome the world, even our faith."

3. Another advice I give to the Lord's remnant is, that they would beware of the prevailing defections in the day and generation wherein they live. Keep your garments clean; for they that keep the Lord's way, and his testimony, he will take care of them, and keep them: Rev. 3:10. "Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth." And then,

4. See that you be among the mourners in Zion, that sigh and cry for all the dishonours done to God in the day wherein you live. God takes care of such in an evil day: he puts a mark upon them, and gives charge to the man with the slaughter-weapon, not to touch any of them upon whom his mark is set. Then,

5. Another advice I give you is, Beware of every thing that may mislead you; beware of every person that may mislead you: "Evil communication corrupts good manners." Christ in a special manner bids us "beware of false prophets, that come in sheep's clothing, but inwardly are ravening wolves." We are advised in scripture to beware of several kinds of guides, that we may not commit our souls unto their keeping or direction in their eternal concerns. As,

First, We are to beware of blind guides, men that are ignorant of the work of God upon their own hearts, that are ignorant of the narrow way that leadeth unto life. How shall they lead others to heaven, who are not travelling the road to it themselves? When "the blind lead the blind, both will fall into the ditch."

Then we are advised likewise to beware of barking guides: Beware of dogs; that is to say, men that bark at the truth, and that bark at honest ministers and Christians that desire to adhere to the truth in a day of defection. "Beware of dogs, beware of evil-workers, beware of the concision."

We are likewise warned against dumb guides, who have not a mouth to open for Christ or his cause. The watchman is to give the cry when the city is in danger of being given up into the hands of the enemy. The Lord commands his ministers to "cry aloud, and not spare, to lift up their voice like a trumpet, and shew his people their transgressions, and the house of Jacob their sins." It is a sign that the watchman is in a confederacy with the enemy, who is silent when the enemy is breaking down the carved work of God's temple: can that man be counted faithful to his trust?

Then we are likewise to beware of erroneous guides, men that are tinctured and leavened with error. A sad watch of this kind hath of late come abroad into the world; a whole system of errors, in a catechism published for promoting Arminian, Arian, and Socinian errors, and in order to darken the truth. Beware of such erroneous men, who will "give a stone for bread, and a scorpion instead of a fish:" and those also who industriously skreen and cover erroneous men from due censure. No man that has a regard to his natural life, but will take care to have a steward that will provide him with wholesome food; and much greater reason have persons to beware of erroneous teachers, that poison souls with erroneous doctrine.

Likewise beware of intruding guides, that force themselves, or are active in intruding others into the priest's office, or allow themselves to be forced in upon a presentation or a sham call, for a piece of bread: they can never be true and faithful guides for souls that do so. "No man taketh this honour to himself, but he that is called of God." And in opposition to such, it is the duty of the Lord's people at this day to "stand fast in the liberties wherewith Christ hath made them free."

Then another advice I would give you is, "O keep your hearts in the love of God." Study to maintain the lively impression of the love of God in Christ; for that will kindle your zeal for God and his glory, in a day when "the love of many is waxed cold." And it will make you stand when the floods of trouble and persecution are running; for "many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for this love, it would be utterly contemned" and despised.

And then another advice I give you is, Study to maintain the fear of God upon your spirits, and beware of the fear of man. The fear of man has been a terrible snare in our day and generation; many have been carried off their feet by the fears or flatteries of men; but beware of this. "Who art thou that should be afraid of man that shall die, and of the son of man which shall be as grass?" Sirs, what are all flesh before God but like grass? "All flesh is grass;" therefore let us not be afraid of man that is as grass, but let us fear the Lord our Maker, that "stretched forth the heavens, and laid the foundations of the earth."

And then, lastly, Study meekness and quietness of spirit, in opposition unto a spirit of anger, wrath, malice, or of hatred; Zeph. 2:3, "Seek ye the Lord, all ye meek of the earth, which have wrought his judgment, seek righteousness, seek meekness: it may be, ye shall be hid in the day of the Lord's anger." Our proud spirits are ready to take fire in defending the cause of Christ. Moses was the most zealous man upon earth, and yet he was the meekest man upon earth. "The wrath of man worketh not the righteousness of God:" and Christ's cause and interest were never advanced by a spirit of wrath.

And in order to meeken your spirits, consider these two things I shall name.

1st, What a holy and righteous hand God has even in the most dark and cloudy dispensations that can befal his church in the world. Should we be angry at what God does? "Who gave Jacob to the spoil, and Israel to the robbers? did not the Lord, he against whom we have sinned?"

2dly, Let us consider what we deserve at God's hand, what a sinful hand the best of us have in bringing these gloomy dispensations on the land and place wherein we live. It was the consideration of this, that made the church, in a very dark day, Mic. 7:9, to say, when she was sitting in darkness, when her enemies were insulting her, saying, "Where is thy God?" says the church, in that case, "I will bear the indignation of the Lord, because I have sinned against him." Not only they, but I have sinned against him, therefore "I will bear the indignation of the Lord."

AMOS 9:11.—"In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old."

THE THIRD SERMON ON THIS TEXT

I HAD occasion elsewhere to insist a little upon the context, and the connection of these words with the preceding, and shall not spend time in resuming what was then delivered. Only I take up the words of this verse in these four particulars. (1.) We have a noble structure mentioned, and that is, the tabernacle of David; by which we are to understand the church of Christ, particularly the New Testament church; for so these words are applied by the apostle James, in his speech before the first council at Jerusalem, Acts 15:16. Christ is called by the name of David, because he was the root and offspring of David, he in whom David's horn and throne is perpetuated for ever, Ps. 89:4. And the church is called his tabernacle, because he is the purchaser, he is the builder, he is the principal inhabitant of this dwelling. (2.) We may notice the melancholy situation of this tabernacle of David: it is supposed here to be in a fallen, broken, and ruined condition; the church of Christ is sometimes sore battered and shattered by the gates of hell, and its emissaries, but they shall never prevail totally to ruin and destroy her. For, (3.) We see here God's gracious purpose and promise with reference unto his broken and ruinous tabernacle: I will build it, I will raise it up, I will close up its breaches; or, as in the margin, I will wall and hedge it about. God exercises a particular care about this tabernacle, "the Highest himself will stablish her." (4.) Notice the time when God will perform this work in Mount Zion and in Jerusalem: it is in that day; i.e. in my own stated and appointed time, in the days of the Messiah, when the voice shall be heard from heaven, "The tabernacle of God is with men, and he will dwell with them," Rev. 21:3. But more of this day afterwards.

By comparing these words with those immediately preceding, they afford us this doctrine, "That God frequently ushers in the reformation of his church by very dark and cloudy dispensations of providence." This doctrine I insisted upon already, and shall say no more upon it.

The doctrine I design at present is this.

DOCT. "That God has his own time and way of rebuilding, or reforming his church, when she is brought to a very low and ruinous condition:" In that day will I build up the tabernacle of David, &c.

The method I propose, through divine assistance, is as follows:

I. Why the church of Christ is represented under the name and notion of a tabernacle, and why the tabernacle of David.

II. When this tabernacle of David may be said to be fallen, or to be in a broken or ruinous condition.

III. How, or by what ways and means, doth the Lord raise up the tabernacle of David, when fallen.

IV. Offer a few thoughts anent the day when the Lord doth this great work.

V. Why the Lord will rebuild his ruined tabernacle, and not allow it to lie in the rubbish.

VI. Offer a few inferences from the whole, by way of application.

I. The first thing in the method is, Why the church of Christ, particularly now under the New Testament, is represented under the notion of a tabernacle. Answ. There seems to be a plain allusion here unto the tabernacle, which, by God's special command unto Moses, was reared in the wilderness; it is an Old Testament style applied to the New Testament church, which is very frequent. Now, that Old Testament tabernacle was a type of the New Testament church, in these particulars.

1. The tabernacle was God's lodging and habitation in the camp of Israel, a symbol of God's gracious presence among them: hence Balaam, when he viewed the camp and tents of Israel, and the tabernacle of God in the midst of the camp, he cries, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! The Lord his God is with them, and the shout of a king is in the midst of him." Moses had his tent, Aaron had his, every commander and soldier had his tent, and the tabernacle was the tent or habitation of the great God. In this respect the church is called a tabernacle, because she is God's lodging or habitation upon earth. With this view, Christ, the wisdom of God, says, Prov. 8, that "he rejoiced from eternity in the habitable parts of the earth, and his delights were with the sons of men." The symbols of his presence are in his church, and there he holds communication and fellowship with his people: Psal. 76:1, 2, "In Judah is God known; his name is great in Israel. In Salem is his tabernacle, and his dwelling-place in Zion." Psal. 132:13, 14, "The Lord hath chosen Zion, he hath desired it for his habitation. This is my rest, here will I dwell, for I have desired it."

2. The divine oracles, the law and the testimony, were preserved and kept in the tabernacle, and from thence they were given out for the use of Israel: so to the church pertains the oracles of God, his revealed mind and will in the scriptures of truth is committed to her trust: "He sheweth his word unto Jacob, and his testimonies unto Israel: he hath not dealt so with every nation." Every jot and tittle of the revealed will of God in his word, is to be maintained and preserved pure and entire by the church, without any addition, diminution, or alteration, and that under an awful certification, Rev. 22:18, 19, hence we are commanded to "contend earnestly for the faith once delivered to the saints." And whenever any error in doctrine, corruption in worship, or iniquity in practice, is broached in the church, presently it is to be brought unto the standard and touchstone of the word, in order to its being condemned as dissonant thereunto: Is. 8. "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Hence heretics, who maintain doctrines repugnant unto the word of God, after two or three admonitions, are to be cast out of the church, and delivered over to satan.

3. The tabernacle was the place of worship. In the courts of the tabernacle, Israel were to stand and do homage unto the great God, the God of Israel; and every one was to worship there, according to God's appointment, and not according to their own fancy. So the church of Christ is the place where he will be worshipped and sanctified of all that are about him. The ordinances of divine institution, particularly public ordinances of preaching and hearing, of prayer and praises, are the courts of the great King, where he will have his people to attend him with their offerings, and to pay him their tribute: Is. 56:7, "I will bring them to my holy mountain, and make them joyful in my house of prayer; their burnt-offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people."

4. The pattern of the tabernacle was given by God unto Moses in the mount, together with all the laws, statutes, and regulations thereof. Moses was not left at liberty to order one pin of the tabernacle otherwise than according to the pattern. So the model of the church, with a perfect system of laws, by which she is to be governed, is given of God in the mount of divine revelation. And for any man to assert, that the government of the church of Christ is ambulatory and uncertain, or that he has left no orders how to manage in the election of officers to his New Testament church, is upon the matter to impeach the scriptures of truth with imperfection; or to affirm, that God has less regard to his church now under the New Testament, than he had about the management of that little portable thing, called the tabernacle of old.

5. No man was to intrude himself into the service of the tabernacle, or to "take this honour unto himself, but he that was called of God, as was Aaron." If any man had usurped the priesthood, besides these whom the Lord called, all Israel would have been ready to stone him to death. And what an awful indignation of divine wrath was it against Korah, Dathan, and Abiram, when, for usurping the priesthood, among other things, the Lord made the earth to open its mouth, and swallow them up alive. All Israel, by God's appointment, were ordered to make a secession from them, lest the anger of God should fall upon them also. In like manner, under the New Testament Church, no man is to intrude himself into the sacred offices of the church, without he be qualified and called of God unto that work. Those who enter into the fold of the church, and assume the name and notion of shepherds, without entering by the door of a lawful call, are branded with the infamous character of thieves and robbers by Christ, John 10. Men in our day are become so polite, that they think these hard names to be given to any man; but scripture styles and characters will stand firm, and be in request, when all the pretended politeness and eloquence of men will be buried in the dust of oblivion.

6. The greatest and most sacred thing in the tabernacle was the ark and mercy-seat, with the cherubims covering it with their wings, and looking down continually unto it. This pointed out the sacred mystery of the incarnation, obedience, and death of Christ, by which the law is magnified and made honourable, and through whom God declares himself to be a merciful and reconciled God. These sacred mysteries, typified in the tabernacle, are now opened in the promulgation of the gospel: hence, Rev. 11 it is said, "The temple of God was opened, and the ark of his testament was seen." It is the great business of ministers of the gospel, now under the New Testament, to disclose or open the ark of the covenant of grace, to preach Christ, and the manifold wisdom of God through him, in the salvation of lost sinners; "which things the cherubims, or angels, desire to look into."

7. The ark was a portable or movable kind of a tent, and was carried about by God's appointment, from one place to another, and never had a fixed abode, until it came to mount Zion, and was set in its proper place in the temple. In like manner, the church of God, while in this world, be not fixed to any particular nation; he lifts it from one nation to another, as best serves his glorious ends in gathering in his elect, until the mystical body of Christ is completed; and then the church militant will be transported to the church triumphant in glory.

Other things might be added. The manna was in the ark; so the bread of life is in the church. Aaron's rod was in the ark; so ecclesiastical authority is only to be administered in the church, and by the officers and judges of God's ordination. The candlesticks and the lamps were in the ark; so in the church the light of the Lord shines, therefore called a valley of vision. Thus you see on what account the church of Christ is called a tabernacle.

Before I leave this head, I will tell you in a few words, why she is called the tabernacle of David, i.e. of Christ. Answ. Because of the manifold claim and title he has to her. As, (1.) She is his by his Father's gift and ordination: Psal. 2. "I will give him the heathen for his inheritance, and the uttermost ends of the earth for his possession." (2.) By purchase. He has redeemed her by the price of his precious blood: Acts 20:28, "Feed the flock of God, which he has purchased with his own blood." (3.) His by conquest. She is his spoil taken from principalities and powers; he "divides a portion with the strong." (4.) "His by marriage." He betrothes her to himself for ever; her Maker is her Husband, even her Redeemer, whose name is the the Lord of Hosts. (5.) He is the builder of the church. "The man whose name is the BRANCH, he shall build the temple of the Lord, and bear the glory." (6.) He is the foundation and chief corner-stone: Is. 28:16, "Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation." (7.) He is her only Head, King, and Governor, and she owns him as such, saying, "The Lord is our Judge, the Lord is our King, the Lord is our Lawgiver." (8.) She is his by possession: "The Lord's portion is his people, and Jacob is the lot of his inheritance." But these things I do not enlarge upon.

II. The second thing in the method was, to inquire when the tabernacle of David may be said to be fallen, broken, and ruinous? An answer to this may easily be gathered from what has been already said; as

1. The tabernacle of David may be said to be fallen, when the God of the tabernacle is departed. That which made the tabernacle amiable unto David was, that the living God was there. The tabernacle is but a toom or empty house when God is gone, when the cloud of his presence is withdrawn. The day has been, when God "created upon our Zion, and upon her assemblies, a cloud by day, and the shining of a flaming fire by night." But, alas! now we see not the signs of his wonted presence: a melancholy Ichabod, "the glory is departed!" may be read in every corner of the land. This will be further evident from what follows.

2. The tabernacle of David is fallen and ruinous, when the oracles of God, the law and the testimony, are not carefully kept, and purely dispensed. Blessed be God, we have the written word in purity, we have excellent standards of doctrine in our Confession of Faith and Catechisms. But how is the law and testimony dispensed and given out through many corners in Scotland, when an empty gingle of human oratory, and dry harangues of heathenism, morality, or virtue, as they call it, are substituted in the room of the gospel of Christ? a natural kind of a religion preached up, and the supernatural mysteries of the gospel, such as the incarnation and satisfaction of the Son of God, justification by his imputed righteousness; regeneration, sanctification, or gospel-holiness, generally exploded as unfashionable among many of our young ministers? And, among these that aim at better things, how little is the true order of gospel-doctrine observed, while the duties of the law are inculcated as the foundation of the glorious privileges of the gospel, and not the grace of God in the gospel laid as the foundation both of privileges and duty? the weapons that are "mighty through God for pulling down of the strongholds" of satan, are cast away, and weapons that are merely carnal taken up in their room. We have ministers now-a-days, who, instead of teaching men to deny themselves, do teach from press and pulpit, that self-love is the foundation and original of moral virtue, or of all the duties required in the moral law; and carnal reason asserted to be the first principle of religion. And although Arian, Socinian, Arminian, and other detestable and abominable errors be rampant; yet where is there a suitable banner of a testimony emitted against them, that it might be given unto them that fear him? Higher censures have been inflicted upon men for preaching the truths of God, than upon others for denying the supreme and independent Deity of the Son of God. This says that the tabernacle of God is fallen and ruinous among us.

3. The tabernacle of David is fallen, when the God of the tabernacle is not worshipped according to his appointment: when idolatry, superstition, or formality of worship, takes place of that purity and spirituality of worship that God requires. And is not this the case with us at this day? The idolatry of the mass is so open and avowed in some corners of our land, that Protestants are insulted by Roman Catholics, when one is going to their parish church on the Lord's day, and the other to attend the mass. The public prints inform us of the multitude of mass-houses in England, and particularly in and about London. As for superstitious worship, it is well known how that is established by law in England, and tolerated in Scotland, contrary to the solemn oaths of God lying upon these lands. And as for formality of worship, look through the most of our worshipping assemblies through Scotland, and we shall find the carcass of worship, instead of the soul of it, presented unto the living God. Nothing but dead ministers and dead people, dead preaching, hearing, praying, and praising; the generality of ministers and people sitting down with a form of godliness, while the life and power of it is quite gone. Little of the perfume of the Mediator's garments, like myrrh, aloes, and cassia, is to be found in the ivory palaces at this day.

4. The tabernacle of David is then fallen and ruinous, when it is not kept up according to the pattern in the mount; and when the laws, statutes, and ordinances thereof, are not observed as in the days of old. At our reformation from Popery, God's tabernacle was set up according to the word of God; not only the doctrine and worship, but the government and discipline of the house of God, was stated from the scriptures of truth, and solemnly adopted by the oath of the great God to be preserved and maintained in the land to all succeeding generations; acts of public authority, both civil and ecclesiastic, were made for its preservation. But, alas! "is not the land defiled under the inhabitants thereof, because we have transgressed the laws, changed the ordinances" of God's tabernacle, and "broken the everlasting covenant?" Is. 24:5, as might be evidenced in many particulars; but as this has been done in part from the press, so it may come to be done more fully ere long. I shall only say, that if Mr Knox, and others of our worthy reformers, who, at the expence of their blood and treasure, set up the tabernacle of God in this land, were to lift up their heads, and view the frame and form in which it now stands, they would be ready to say, This is not the tabernacle of David that we set up, and left behind us; the glory of it is departed.

5. The tabernacle of David is in a ruinous condition, when men are entered upon tabernacle work and service, without being called, qualified, and sanctified for such service. And is not this the case at this day in Scotland? Intrusions have been carried on with a high hand, under the mask of ecclesiastical authority, both in the neighbouring congregations, and in many corners through Scotland. There has been a great cry of reformation these two last assemblies; but where is there an intrusion overturned through all Scotland to this day, except that of Auchtermuchty? which yet was not upon a clean scriptural ground: and since that pretended step, do we not see intruders upon Christian congregations getting the right hand of fellowship in presbyteries and synods every day; and some, by an assembly authority, enrolled among the ambassadors of Christ? Where has there a process of censure yet been raised by any judicatory in Scotland against those who, contrary to the laws and constitutions of the church, yea, the natural liberties of mankind, adventured to carry on such intrusions? How many unhallowed hands are admitted to tabernacle service through the land? God's tabernacle and temple should be purged of buyers and sellers; of all ignorant, erroneous, and scandalous ministers: and till this be done, I fear the blood of many souls shall not be wiped off from the tables where judicatories meet. That is an awful cry from under the altar of God's tabernacle; "How long, O Lord, holy and true, wilt thou not avenge our blood upon them that dwell upon the earth?" Rev. 6:10. I wish it be not too applicable to the case in hand.

I might tell you further, if time and the season had allowed, that the tabernacle of David is in a fallen and ruinous condition, when Christ the prophet, priest, and king of the tabernacle is slighted and undervalued; when he is not entertained by faith, and employed in all his saving offices, according to the offer of the gospel. And this is a charge that falls upon you who are the people. O how few do receive Christ by a faith of God's operation! although all be called Christians, yet how few have any thing of the spirit of Christ! and how few do walk even as he walked! Tabernacle worshippers and professors should be holy, as he that hath called them is holy; but, alas! what untenderness of walk and talk is there among the generality! These and many other things that might be insisted upon, plainly declare, that the tabernacle of David among us is in a fallen and ruinous condition.

III. The third thing proposed was, to inquire how is it that God raises up his tabernacle when it is fallen? I answer, in general, That adorable sovereignty is not to be limited to any particular way of working; for by a word speaking, he can plant the heavens, and lay the foundations of the earth. If he say to Jerusalem, "Thou shalt be built," and to the temple, "Thy foundations shall be laid," presently it is done; a nation, if he has a mind, can be born unto him at once. But in his ordinary way of working, some of his steps may be observed; as,

1. He uses, in a time of defection, to raise up witnesses to bear testimony against the corruptions and mismanagements of men about his tabernacle. Thus, Rev. 11 before the temple of God is opened in heaven, witnesses are raised up to torment the men that dwell upon the earth; the evidence of truth brought forth by the witnesses, has a tormenting power with it upon the consciences of corrupt men; it pierces to the dividing asunder of soul and spirit, of joints and marrow: and sometimes their corruptions are so irritated by the truth, that, like swine, they turn about and rend and kill the witnesses, casting out their bodies to the open streets, as we see, Rev. 11. The tabernacle of David has been preserved in all ages, and in our own land particularly, by the testimony of witnesses: and it is something of a bright spot in our dark cloud at this day, that God has not left himself altogether without witnesses: and it is pretty well known, how some have been cast out and their names torn both by unsound ministers and professors; and it is hard to tell but their carcases, ere all be done, may yet be cast out as dung in the streets.

2. The Lord puts it in the hearts of his people and ministers, to take pleasure in the stones and rubbish of his fallen tabernacle, and to mourn and lament over their own sins, and the tokens of the Lord's anger that have gone out against them. We see the church, Ps. 102 in the 10th or 11th verse, is lamenting over her ruinous condition, and God's departure from her; and see what follows upon this, ver. 13, 14, 16, 17, "Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time is come. For thy servants take pleasure in her stones, and favour the dust thereof. When the Lord shall build up Zion, he shall appear in his glory. He will regard the prayer of the destitute, and not despise their prayer." The same we see also, Zech. 12:10, to the close; the Spirit of grace, supplication, and mourning, is poured out, and every family and house mourns and wrestles apart; and see what a glorious reformation follows upon the back of this, chap. 13. the fountain of divine grace is opened, sin and uncleanness are washed away, the names of the idols of the land are cut off, the false prophets and unclean spirits are cast out of the land, false prophets are ashamed, neither are they allowed to wear a rough garment to deceive.

3. The Lord polishes and prepares some shafts for tabernacle work and service, as he did Bezaleel and Aholiab for rearing the tabernacle, and all manner of work about the tabernacle in the wilderness. When God was to raise up a New Testament church, he gives apostles, prophets, pastors, and teachers, for edifying his body: by the ministry of a few fishermen, whom he endows with gifts and grace, he overthrows the idolatries of the nations, and unhinges the Mosaic economy, and rears up a glorious tabernacle for himself; and observe, the weapon made use of was, the preaching of a crucified Christ to be the only Saviour of a lost world, which, though it was "to the Jews a stumbling block, and to the Greeks foolishness," yet proved "the power of God to salvation."

4. His tabernacle is raised up by a plentiful down-pouring of his Spirit. Hos. 14 when the Lord is "as the dew unto Israel, then he revives as the corn, and grows as the vine, and his scent is as the wine of Lebanon. Ezek. 37 when the church is become like the dry bones in the valley, by the wind of the Spirit the dry bones are made to live, and become a great army to fight the battles of the Lord. For as low as the interest of Christ is, he can levy a great army for carrying on reformation by the very wind of his mouth. By the rushing of a mighty wind in the day of Pentecost, the foundation of the New Testament church was laid in the ministry of the apostles, and multitudes daily added to her. O then let us cry, "Awake, O north wind, come thou south, blow upon the garden" of this withered church, that she may live: "Wilt thou not revive us again, that thy people may rejoice in thee?"

5. Sometimes he spirits great men, kings and nobles, to espouse the cause of his fallen tabernacle: thus he moves the spirit of Darius, Cyrus, and Artaxerxes, heathen kings, to be active in rebuilding the temple of God. There is but little appearance of any relief to the church of Christ, from the great folks in our day; but the God of the tabernacle, he hath the hearts of kings, nobles, gentry, and commons in his hand, and he turns them as the rivers of waters; and as he has done this in former times, so his hand is not shortened. And therefore, let us pray for kings, and all that are in authority, that he may make them nursing-fathers unto his church, so as to be active for bringing about reformation-work in Scotland, and throughout all Britain and Ireland, according to our solemn league and covenant.

6. Sometimes he rears up his fallen tabernacle in the very blood and sufferings of his witnesses. The foundation of God's tabernacle upon earth, was laid in the sufferings of the head; and very frequently it is rebuilt and reformed, in a day of defection, at the expence of the blood of his members. Thus it has been in Scotland; the work of God comes floating to us in the blood of many of our worthy ancestors; and who knows, but we may be obliged to hand it down with our blood unto our posterity? The same persecuting spirit is roaring at this day, that drank the blood of our forefathers, only it is chained up for a little; but how soon the chain may be lengthened, and the reins loosed, we know not; only let all who cleave to the Lord's testimony in Scotland, be ready to say with Paul, "We are ready not to be bound only, but to die for the name of the Lord Jesus."

IV. The fourth thing in the method was, to offer some thoughts anent the time or day of the Lord's building up the tabernacle of David. And all I say upon this head, shall be comprised in the few following particulars:

1. That it is a time which God hath kept in his own power, and therefore we should beware of diving with too much curiosity into it. Acts 1 the disciples there, after Christ's resurrection, they ask him, "Lord, wilt thou at this time restore the kingdom to Israel?" Which was upon the matter all one as if they had said, "Is this the time when the tabernacle of David is to be built up? What answer gives he them? Why, although in a little time he was to lay the foundation of the New Testament church, and to build up the tabernacle of David in a glorious manner, yet he answers them, "It is not for you to know the times or the seasons, which the Father hath kept in his own power;" only he would have them to go fast and pray, and confer together, and in that way to wait for the promise of the Spirit. And therefore, let us follow duty without limiting the Holy One of Israel, and leave events and times to the Lord: "Secret things belong unto the Lord, but things revealed to us and to our children."

2. When men think the time at hand, and their expectations big, that now the Lord will build up his tabernacle, things frequently take quite another turn, and defeat all their hopes for that season. Thus Israel, a little after they came out of Egypt, they were upon the borders of Canaan: and they imagined, that now was the time of the outmaking of the promise made to Abraham, that his seed should have it for an inheritance; and they could scarce be restrained from making the attempt sent back from the borders of God's sanctuary, to measure the hills and deserts of the wilderness for forty years, until the carcases of all that generation, except Caleb and Joshua, had dunged the wilderness; and then, when that is done, God's time of fulfilling his promise comes. And therefore let us beware of being too peremptory; many a long look did the Old Testament saints give for the Messiah before he came, but long looked-for came at last in the fulness of time.

3. God's time of building up his tabernacle is commonly when things are brought to the last extremity. This is clear in the text, when the tabernacle is fallen, broken, and ruined, in that day, saith the Lord, will I build up the tabernacle of David. When the case of the church appears desperate and hopeless, that is God's usual time of appearing; when the Lord's people are crying, "By whom shall Jacob arise, for he is small?" When there is no man, no intercessor, then his own arm brings salvation, and his righteousness and veracity it sustains him: Deut. 32:36. "The Lord will judge his people, and repent himself concerning his servants; when he seeth that their power (marg. their hand) is gone, and there is none shut up, or left."

4. God's time of building up his tabernacle is a day of vengeance and vexation unto the wicked and ungodly world, who were crying, "Raze, raze it unto the foundation." The day of Christ's death, which was the day of our redemption by price, was the day of bruising Satan's head; and whenever Christ sets up his kingdom, Satan's kingdom and government falls down, his works are destroyed by the manifestation of the Son of God; and this is tormenting to Satan, and all that are in his interest. The day of vengeance and the year of the redeemed, go commonly together in scripture, Is. 63:4. "The day of vengeance is in mine heart, and the year of my redeemed is come." Is. 61 when he proclaims the acceptable year of the church's release, he proclaims also the "day of vengeance from our God." Jerusalem's rise is Babylon's ruin. And therefore we need not be surprised though a set of men of a malignant spirit have a jealous eye upon our meeting here this day; for they cannot hear tell of any essay toward a displaying of a banner for Christ, or a work of reformation, in opposition to their own wicked designs against the tabernacle of David.

5. However it be a day of vexation and vengeance to Zion's enemies, yet it is a day of joy and gladness unto all Zion's friends and well-wishers: Psal. 126:2. "Then (viz. when the Lord turned back the captivity of Zion) was our mouth filled with laughter, and our tongue with singing." And ver. 3, "The Lord hath done great things for us: whereof we are glad." And if you ask me, What is it that makes it a day of joy to the friends of Zion, when the Lord builds up the tabernacle of David? I answer, It cannot be otherwise, when we consider, (1.) That it is then a day of light: "The people that sit in darkness, then see great light." Particularly, the light of truth is brought forth unto victory over the darkness of error. (2.) It is a day of much life immediately: Well, but their time was not God's time; they are and liveliness in the Lord's way and work. The Lord quickens the dry bones, and they call on his name; he revives them, and they rejoice in him; they "revive as the corn, and grow as the vine." (3.) It is a day of much spiritual liberty. The Son makes them free, and they are free indeed. Christ, when he rears up the tabernacle of David, proclaims the year of release, "liberty to captives, and the opening of the prison-doors to them that were bound." (4.) It is a day of purging and planting the house of the Lord. He then purges his house of buyers and sellers, intruders and hirelings, and every plant that his right hand hath not planted; and then he sends his people "pastors according to his own heart, whose feet are beautiful upon the mountains, because they preach the gospel of peace, and bring glad tidings of good things." When the Lord thus "clothes his priests with salvation, then his saints shout aloud for joy." (5.) It is the day of Christ's marriage and coronation, wherein he betrothes his church unto himself for ever, and gets many new jewels added to his crown; and then the rights of his crown, and liberties of his kingdom, are asserted and maintained. Cant. 3. last, "Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart." Thus much for the fourth thing in the method.

V. The fifth thing was, to give the reasons of this doctrine. Why is it that God, in his own time and way, will build up his fallen and ruined tabernacle?

Answ. 1. Though he will not do it for our sakes, yet he will do it for his own name's sake, that it may not be polluted with the blasphemy of the enemy: Is. 48:9–11. "For mine own sake, even for mine own sake will I do it; for how should my name be polluted? and I will not give my glory unto another." God's name is great in Zion, when he builds his tabernacle: Psa. 102:16. "When the Lord shall build up Zion, he will appear in his glory."

2. He builds up his fallen tabernacle upon the account of Christ's intercession, the great Angel of the covenant, who interposes on her behalf when she is brought low. Zech. 1:12, when Jerusalem is lying in rubbish, the Angel of the covenant interposes, saying, "How long, O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah, against which thou hast had indignation these three score and ten years?" Well, the Lord answered the Angel with good and comfortable words, saying, particularly, ver. 17. "Thus saith the Lord of hosts, my cities through prosperity shall yet be spread abroad, and the Lord shall yet comfort Zion, and shall yet choose Jerusalem."

3. He will build up his tabernacle, from the sympathy that he hath with his people under oppression. He is "touched with the feeling of their infirmites: and in all their afflictions he is afflicted;" and therefore he sends "the angel of his presence to save them, in his love and pity he redeems them," Is. 63:9. "The sighing of his prisoners comes up before him: and, "For the oppression of the poor, and the sighing of the needy, now will I arise (saith the Lord), and set him in safety from him that puffeth at him," Ps. 12:5.

4. He will do it for his faithfulness' sake engaged in his promise. Here is his promise in the text, in that day will the Lord build up the tabernacle of David that is fallen, &c.: and his promise is sure, he will accomplish it in his own time and way; "heaven and earth shall pass away, but one jot" of what he hath spoken "shall not fall to the ground."

5. He will build it up, because it is the tabernacle of David. And "he will not lie unto David: His seed shall endure for ever, and his throne shall be built up unto all generations," Ps. 89:3, 4. "The "horn of David shall bud, and he hath ordained a lamp for his anointed: he will clothe his enemies with shame, but upon him shall the crown flourish," Ps. 132 at the close. Thus much for the doctrinal part of the discourse.

VI. The last thing I proposed, was the Application, which I shall endeavour to discuss in a few inferences, having applied as I went along, particularly under the second head of the doctrine.

Inf. 1. See, from what has been said, the love and kindness of God to men upon earth. Solomon, the wisest of men, cries out, "Will God in very deed dwell with man upon earth?" Will the high and lofty One, who inhabits eternity, and dwelleth in light that is inaccessible, ever take up lodging with sinful and rebellious men? Well, I say, from what has been said, you see this posing and silencing question answered; "Behold, the tabernacle of God is with men." Yea, though men ruin and take down his tabernacle, yet he will rebuild and repair it; so fond is he of dwelling with men. All the furniture of grace and glory, that lies in the hand of our great Immanuel, by the pleasure of the Father is intended to prepare a fit lodging for himself with men: Ps. 68:18, when he "ascended up on high, and led captivity captive, he received gifts for men, yea, even for the rebellious, that the Lord God might dwell among us." O let us admire and adore the love of God in this matter, and cry, "Glory to God in the highest, and on earth peace, good-will towards men."

Inf. 2. See hence the obligations that we in this land are under to the Lord, that pitched his tabernacle so early among us, and has allowed it to continue so long, when he never set up or continued it in such a manner in any nation upon earth that I know of, since the coming of Christ in the flesh. Many nations of the earth were never yet enlightened with the beams of the Sun of righteousness, the dark places of the earth are full of the habitations of cruelty. Other places that have been enlightened for a while, their light was soon put out, and their candlestick removed: witness that of Jerusalem, where the New Testament church was founded at Pentecost; the seven churches of the Lesser Asia, Rome, Corinth, and other places; God has removed his tabernacle from them, and they are become like Shiloh; whereas his gospel-tabernacle has been kept up in Scotland for many hundreds of years, notwithstanding of the utmost efforts of hell to pull it down and destroy it. He has many times threatened in the conduct of his providence, and is at this day threatening sore, to remove his tabernacle from us; but O how loath is he to leave us among the dark places of the earth! his way of working seems to utter that language, Hos. 11:8, "How shall I give thee up, O Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my bowels are turned within me, my repentings are kindled together."

Inf. 3. Let every one of us endeavour in our different spheres to be workers together with God in building up the tabernacle of David, which (as you have heard) is broken, and in a fallen and ruinous condition at this day.

To quicken and excite this careless generation to a concern about building the Lord's tabernacle, I offer these few considerations.

1st, It is the tabernacle of David, your great and only King, who has fought our battles for us against the powers of hell. It is he who has slain Goliath, the terror of Israel, he has bruised his head at the expense of his death and blood; and yet shall we not be concerned to build up his tabernacle when it is fallen?

2dly, The tabernacle of David is the glory of our land; it is this that makes Zion "the perfection of beauty, the joy of the whole earth;" it is this that makes the church to "look forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners."

3dly, The tabernacle of David is not only the glory, but the safety of a land; it is the very "chariots and horsemen of Israel." His glory in the midst of a church is as a wall of fire about her, and as broad rivers and streams surrounding the city, where no galley with oars nor gallant ship can pass, to harm or molest the inhabitants of the city of God. It was God's tabernacle in the midst of Israel, that struck terror upon all the nations round about, and made Balaam, at the sight thereof, to cry out, "Surely there is no enchantment against Jacob, nor divination against Israel."

4thly, Consider, that as it is our duty and interest, so we are bound by the oath of God to upbuild, maintain, and preserve the tabernacle of David against all injuries. Besides personal vows, there are public vows, oaths, and covenants, frequently repeated, lying upon us and our posterity to build up the tabernacle of David, to maintain the doctrine, discipline, worship, and government of the church of Scotland, as it is stated in our public standards. And whatever failures, through human weakness and infirmity, there might be either in the composure of these covenants, or yet in their administration, this can never loose us from the oath of God to maintain and carry on a reformation of the church of Christ, antecedently binding by the authority of God in his word. The Rachabites thought themselves bound to abstain from wine, a thing indifferent in itself, because of their father's oath; and are commended for it.

The rash oath made to the Gibeonities in the days of Joshua was found binding in the days of Saul and David, although it was only the princes of the congregation that sware. The oath of Zedekiah king of Judah to the king of Babylon, a heathen, though prohibited in the law of Moses, was found binding; "Shall he break the covenant, and escape?" The bond of any city or community, though made only by those who presently govern, is found binding in law upon their successors in office in the same society. And yet, will any deny that the oath of God, so solemnly sworn by king, nobles, gentry, commons, and persons of all ranks, with uplifted hand to the great God, for maintaining and upholding his tabernacle in the land, is not obligatory upon us their posterity? And therefore, I say, if we do not concur in building the fallen tabernacle of David according to these oaths, we are guilty, not only of rebellion against the divine authority, but also of perjury.

5thly, Hell and Rome, and all their auxiliaries, are at work to ruin the Lord's tabernacle; and yet shall the friends of Christ be slack-handed to build and uphold it? None more active to ruin and pull down the tabernacle than a set of corrupt clergymen, who, by ways and means of their own, have usurped the sacred offices of the tabernacle. We have seen by their acts, and now we may see it in print, a scheme and project laid to ruin the church of Christ into a politic engine for serving the interest of the state, and all the stipends of Scotland into livings for gentlemen's sons; and thus they propose to build the tabernacle of David. But if this was the way of Christ and his apostles, it is easy to judge from Matth. 11:25, 1 Cor. 1:20–28. Now, I say, when men are so active to ruin the Lord's tabernacle, shall not the lovers of Christ be concerned to build it up?

6thly, The curse of God will follow those who do not help to build up the tabernacle of David. The cry seems to be given in the camp of Israel, "Who is on the Lord's side against the mighty?" You that are idle spectators, and refuse your helping hand, remember that awful word, Judg. 5:23, "Curse ye, Meroz, curse ye bitterly the inhabitants thereof: because they came not up to the help of the Lord, to the help of the Lord against the mighty."

7thly, If the tabernacle of David fall, or be lifted from among us, many woes will follow upon it: "Yea, woe also unto them when I depart from them;" nothing but desolation ensues. "Be instructed, O Jerusalem, lest I make thee desolate, a land not inhabited. I would have gathered thee (says Christ unto the Jews), "as a hen gathers her chickens under her wings, and ye would not!" and therefor "behold your house is left unto you desolate." Let us but look to Shiloh, and see what the Lord has done there; let us look to the famous churches in the Lesser Asia, the once famous church of Rome; let us look to France, Spain, Germany, and other parts, where the tabernacle of David once flourished, and see what darkness and desolation is there through the removal of the tabernacle; and let these be beacons to warn and guard us against indifferency about the concerns of the Lord's tabernacle, and motives to excite us to activity and concern for maintaining and upholding of his tabernacle, as in the days of old.

8thly, Let it encourage every friend of Zion to lend their helping hand, that it is God that builds the tabernacle of David, and his faithfulness is engaged in the text to do it. We are encouraged to "work out the work of our personal salvation with fear and trembling," under a sense of our own weakness and impotency, because "it is God that worketh in us, both to will and to do of his own good pleasure." So let it encourage us to put hand to the work of the Lord's tabernacle, that it is God that builds the tabernacle of David: "God doth build up Jerusalem, and gather together the dispersed of Israel." If he smile upon our impotent mints at the work, he will make the work to go on and prosper. It is no matter how insignificant, how few or small the instruments be if he work with them or by them; for he can make one to chase a thousand, a thousand to put ten thousand to flight. "The battle is not to the strong, nor the race to the swift. Worm, Jacob" in his hand will arise "and thrash the mountains, and beat them small, and make the hills as chaff."

9thly, If we do not help up with the tabernacle of David, we bring the blood of David upon our heads; for the tabernacle was reared at the expense of his blood: and we bring the blood of all our ancestors, who suffered for maintaining of God's tabernacle in the land, upon our head. Yea, we bring the blood of our souls, and the blood of all our posterity, on our head: for if the tabernacle of David fall, and be removed, our own souls perish, and the souls of our posterity, the very means of their salvation being gone out of the land: for "where no vision is, there the people perish," saith the Lord, by Solomon, Prov. 29:18.

In order to our successful building of the broken and fallen tabernacle of David, there are these following particulars I would suggest to my reverend brethren at present, to myself, and to all hearing me.

1. In order to tabernacle-building, it is necessary that every one of us prepare a habitation for the mighty God of Jacob in our hearts. It is scarcely to be supposed that that man who refuseth Christ a room in his heart by faith, that ever he will be very active to build him a tabernacle in the land: and therefere let every one of us comply with that summons, Ps. 24 at the close, "Lift up your heads, O ye gates, be ye lifted up, ye everlasting doors, that the King of glory may come in." And then, having given him a habitation in your hearts, provide room for him in your families. You that are heads of families, say, as Joshua, Let others do as they please, "as for me and my house, we will serve the Lord." Let God be worshipped in sincerity morning and evening in your families, and make it your business to instruct your families, children, and servants, in the good ways of the Lord, after the example of Abraham the father of the faithful.

2. In order to our building the tabernacle of the Lord's congregation in the land, it is necessary that we be well acquainted with the pattern shewed in the mount, particularly of the New Testament revelation; and what a length the work was carried in the days of our forefathers, who took themselves and their posterity engaged by solemn covenant to preserve, maintain, and carry on that reformation in the land; and what contendings and wrestlings, even unto blood, there have been in that glorious cause. Ignorance of the cause of Christ, as it has been stated from the word of God, both as to doctrine, worship, discipline, and government, and how it has been adopted by solemn oath, makes folk to work in the dark, and to dispute and contend about they know not what. And therefore, let us study the testimony of the Lord's witnesses in former times, and what testimonies have been, and may be emitted against the defections of our own day and generation.

3. Having laid these things as a foundation, it is necessary that, like Elijah, we should be "very zealous for the Lord God of hosts," and his tabernacle in the land. It is said of Christ, when he was purging his temple, and casting out buyers and sellers who profaned it, that "the zeal of his Father's house did eat him up," John 2:17. Something of this holy zeal should possess all the members of Christ, and all his ministers. There is a generation of Gallios and Laodiceans, who, under the name of moderation, falsely so called, will look upon you as madmen, and hot-headed zealots, and what not. But as fire burns with the greater heat, the colder the climate and weather be; so true zeal will rather be kindled and increased, than cooled and quenched, by such discouragements. Only let your "zeal be according to knowledge," founded upon a true acquaintance with the person, natures, and offices, and cause of Christ; for indeed blind zeal doth more harm than good; our zeal should be accompanied with the serpent's wisdom, and the dove's simplicity and innocence.

4. In building the tabernacle of David, we had need to count the cost, and to reckon what tabernacle-work may cost us; lay your account with the loss of your name: lay your reputation down at the Lord's feet. As Christ despised the shame of the cross in saving us, so must we in following him and his cause. We must lay our account with the loss of our worldly substance, and "take joyfully the spoiling of our goods." Let never your own houses, lands, and riches, be laid in the balance with the building of God's tabernacle; otherwise Christ and you will soon part, like the young man in the gospel, who "went away sorrowful, because he had great possessions." We must lay our account with the loss of our lives in building of the Lord's tabernacle: many a life has gone for it in Scotland; and, if it need, our lives also, we must be ready to part with them, rather than quit the Lord's tabernacle: many a life has gone for it in Scotland; and, if it need, our lives also, we must be ready to part with them, rather than quit the Lord's tabernacle, Rev. 12:11.

5. Come not nigh unto "the tents of these wicked men," who usurp upon the priesthood and service of the tabernacle without the Lord's call, and who are active on carrying on a defection from the attained, to reformation of the Lord's tabernacle in Scotland. The countenance and encouragement given them by professed friends of Christ, harden and fortify them in their way and method such are partakers of their sin. It is the express command of God, from such to "withdraw, who walk not according to the tradition we have received:" and therefore every one that wishes well unto the Lord's tabernacle should say of such, as Jacob said of Simeon and Levi, "O my soul, come not thou into their secret; unto their assemblies, mine honour, be not thou united; for the instruments of wickedness and cruelty are in their habitations."

6. Hold hand to all ministers or Christians who are endeavouring honestly in their sphere to build up the tabernacle of David. It is a sore matter, and looks ominous, when the real friends of the tabernacle come to be divided among themselves. Although we be commanded to separate from tabernacle-destroyers, yet we are not any where commanded to separate from tabernacle-builders, who "keep the commandments and ordinances of the Lord blameless," and are, according to their sphere and situation, endeavouring to promote the public cause of David our King, and opposing his enemies. "He that is not against us is with us." Let us study to be with all those that are with Christ, or upon his side, and his covenanted cause in the land; but especially with those that stand as it were in the front of the battle, and against whom the strength of the enemy is levelled.

7. Pray and wrestle much at a throne of grace, that God may come and work the work himself; for "except the Lord build the house, the builders build in vain." O pray, that the cloud of his presence may rest upon the tabernacle; that his Spirit may be poured out from on high upon king, nobles, gentry, commons, ministers, and people; and then the building of the tabernacle will go on apace.

3. Lastly, Let every one attempt, through grace, the reformation of his own heart and life, and to have a walk like those who believe that the God of the tabernacle is in the midst of us. Israel were obliged to guard against all moral and ceremonial uncleannesses, because "the Holy One of Israel was in the midst of them;" so let us study to act and walk, as in the sight of that God who "searches Jerusalem as with lighted candles. Be ye holy, as he that hath called you is holy." The untender walk of professors is a reproach to the God of the tabernacle, and causes the enemy to blaspheme. Let the laws of the tabernacle, particularly those of the moral law as a rule of obedience, be "a light unto your feet, and a lamp unto your paths. And as many as walk according to this rule, peace shall be on them, and mercy, and upon all the Israel of God."

THE ANNALS OF REDEEMING LOVE, WITH THE REDEEMER'S VENGEANCE UPON THE GRAND ENEMY OF THE REDEEMED

BEING SEVERAL SERMONS

Preached at Sacramental and other occasions.

ISA. 63:4.—"For the day of vengeance is in mine heart, and the year of my redeemed is come."

THE FIRST SERMON ON THIS TEXT

TO gain time, I wave the connection, and just come to the words themselves, which I take up as a material repetition of the first promise, Gen. 3:15, "The seed of the woman shall bruise the head of the serpent:" which words are an express threatening of wrath and vengeance unto the old serpent and his seed; but at the same time, a promise of salvation implied unto the woman and her seed. It is as if the Lord had said unto Satan, Thou hast indeed ruined Adam and his posterity at one stroke; but remember I will be avenged on thee for what thou hast done; in the fulness of time I am to take on the human nature, and, in and by that nature which thou hast ruined, I will bruise thy head, and ruin thy kingdom. So says the Lord here, "the day of vengeance is in mine heart," &c. As if he had said, I cannot forget the old quarrel I have with Satan for ruining the woman and her seed, it is still fresh in my view, I will surely pursue it to the destruction of Satan, and the redemption of my people. So then you may take up the words in these few particulars.

1. We have here the name or designation of God's remnant of mankind-sinners, they are called his redeemed, my redeemed: they are mine by election, mine by my Father's donation, mine by the purchase of my blood, and they are to be mine by conquest; their redemption plainly supposes them to be in bondage unto sin and Satan. It is observable, that they are called The redeemed of the Lord, though the price of their redemption was not yet paid; many hundreds of years did intervene before the actual payment of the ransom, and yet it is spoken of as a thing done, because it was a thing already acted in the purpose of the Father, and in the promise of the Son from all eternity: for the same reason Christ is called "a Lamb slain from the foundation of the world."

2. In the words we may notice the deep resentment that the glorious Redeemer has of the quarrel of the redeemed; The day of vengeance, says he, is in my heart. Perhaps indeed there may be here a reference immediately to the vengeance that God was to inflict by Cyrus upon the Babylonian empire, for the hard usage Israel had received from them during their seventy years' captivity, but ultimately it has a respect unto the vengeance the Son of God was to take in the fulness of time upon Satan, that destroyer of mankind; he speaks here in the capacity of our kinsman. According to the tenor of the law of Moses, the nearest of kin was to be the avenger of his kinsman's blood: so Christ here as our Goel, our brother, our elder brother, bone of our bone, and flesh of our flesh, espouses our quarrel against the enemy, and destroys the destroyer: The day of vengeance is in my heart, it is in my heart, that is to say, I have purposed it, I have promised it, and the resolution is firmly seated in my soul, and the very thought of it is a pleasure and delight to me, "Thy law is within my heart," Ps. 40:8.

3. In the words we have the stated time for the deliverance of the redeemed; it is called a day in the beginning of the verse, and a year at the end of it. A day and a year are one thing with the Lord; yea, a thousand years are as one day, and one day as a thousand years with him, being from everlasting to everlasting God, without any variableness or shadow of turning: only this perhaps may be in it, the time of mercy to the redeemed may be called a year, and the time of vengeance a day, because justice is his strange work, his strange act, and therefore dispatches it in a little time, makes short work with it; but mercy is a work wherein he delights, and therefore he protracts, and draws it out unto a far greater length; "his mercy is from everlasting to everlasting upon them that fear him." Whatever be in this, yet the period of time here pointed at, by the day of vengeance, and the year of the redeemed, is especially the fulness of time, when God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons.

4. We may notice the Redeemer's pleasure and satisfaction with the view of all this, he speaks of it with a particular air of joy and triumph: The day of vengeance is in mine heart, and the year of my redeemed is come. He, as it were, anticipates the scene, and acts it over in his own heart before the time be fully come, he relishes it in his own mind, and rejoices in it, as come already, because now it was near at hand. Thus you see, that this text has a twofold aspect; it has a favourable and kindly aspect upon the redeemed of the Lord; but it has a frowning and terrible aspect upon the serpent and his seed.

OBSERVE, "That as the year of the redeemed is the joy of the great Redeemer; so he has the stated time for avenging their quarrel in his heart." The day of vengeance is in mine heart, and the year of my redeemed is come.

Method (through divine assistance) shall be this—

I. To speak a little of the great Redeemer.

II. Of the redeemed.

III. Of the year of the redeemed.

IV. Inquire on whom their quarrel is to be avenged.

V. Of the day of vengeance and the execution of it.

VI. Make it appear, that all this was, and still is, the joy of the Redeemer's heart.

VII. Apply the whole.

I. The first thing is, to speak a little of the great and glorious Redeemer. And here I shall only answer, in short, two or three questions that may be asked anent him. And,

1. It may be asked, as the church doth in the first verse, "Who is this that cometh from Edom and Bozrah, to avenge our quarrel, and set us free from the hand of our enemies?" It is fit, in this day of blasphemy and reproach in our valley of vision, to tell you, that our Goel, the avenger of our blood, is none other than "God manifested in the flesh;" and every one that ever saw him, will be ready to cry out, with Thomas, "My Lord, and my God." Who is he? say you. Sirs, I tell you, that he is the great God: Tit. 2:13, "Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ." He is the true God: 1 John 5:20, "He hath given us an understanding to know him that is true: and we are in him that is true, that is, in his Son Jesus Christ. This is the true God and eternal life." He is God over all, blessed for evermore, Rom. 9:5. He is the eternal God; for "his goings forth were of old, from everlasting." He is the omnipresent God, who fills heaven and earth; for though he be ascended to heaven, and is to continue there, as to his human nature, till the time of the restitution of all things, yet he is still here on earth, and every where as to his divine: "Lo (says he) I am with you unto the end of the world." He is the omniscient God, "I am he that searcheth the heart and the reins;" and he needeth not that any should testify of man, for he knoweth what is in man. He is the independent and self-existent God, for he is the first, and he also is the last, Rev. 1:17, "He is before all things, and by him all things consist; he is the beginning, and in all things he must have the pre-eminence, Col. 1:17, 18. He is the immutable and unchangeable God, without any variableness or shadow of turning; "The heavens shall wax old as a garment; and as a vesture he shall change them, and they shall be changed: but he is the same, and of his years there is no end," Heb. 1:12. Heb. 13:8, "Jesus Christ the same yesterday, and to-day, and for ever." He is the very same God, numerically one with the Father: "I and my Father are one. There are three that bear record in heaven, the Father, the Word, and the Spirit; and these three are one:" the same in substance, equal in power and glory. Now this is our Redeemer, "This is our friend, O daughters of Jerusalem;" this is he that "speaks in righteousness, mighty to save." O Sirs, see if you can call him Lord in a way of believing by the Holy Spirit; for every tongue must confess that Jesus Christ is the Lord, to the glory of God the Father; however others may blaspheme him, as if he were only an inferior deity, let us ever think and speak honourably of him; for "he is thy Lord, and worship thou him;" and all men must honour him, as they honour the Father.

2. If it be asked again, what is the birth and pedigree of this Redeemer? from whom is he descended? I answer, "Who can declare his generation?" View him in his divine nature, "He is the only begotten of the Father; the brightness of his Father's glory, and the express image of his person;" and so like his Father, that he who hath seen him, hath seen the Father also. But as for the manner of his eternal generation who can declare it? It will remain an explicable mystery, till the day of glory declare it. View him as to his human nature, he is the promised seed of the woman; the seed of Abraham, in whom all the nations of the earth are blessed; he is sprung of ancient kings, in the royal family of David; in him David's family did terminate, in him David's throne and kingdom is to be perpetuated for ever. But if you still ask, How was he generated as man? I answer, even as to this, "Who can declare his generation?" This also is a mystery; for, like Melchizedek his type, he is without father as to his human, and without a mother as to his divine nature. All that we can tell you about this, is only, that he was conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her without sin. Thus you see what is the birth and pedigree of our glorious Redeemer. O Sirs, you need not be ashamed to own him, for he is the credit of all his kin, he is the credit of his Father's family, for his Father glories in him, and shews him in a way of triumph and gloriation to the wide world, crying, Is. 42:1, "Behold my servant whom I uphold, mine elect in whom my soul delighteth:" and if he be the credit of his Father's family, much more is he the credit of Adam's family; in him the human nature recovers its crown of glory and dignity to a vast advantage, which was lost by the sin of our first parents; and "in him shall all the seed of Israel be justified, and shall glory."

3. If you ask again, with relation to this Redeemer, the avenger of our blood, How is he called, what is his name? I answer, as the Angel did unto Manoah, Judg. 13:18, "Why askest thou after my name, seeing it is secret?" or wonderful, as in the margin. It is like the white stone, and new name, that no man knows, but he that is taught of God; for flesh and blood cannot reveal it, but only our Father which is in heaven. However, the Spirit which searches all things, yea, even the deep things of God, has given us some hints of his names, every one of which is like ointment poured forth to them that can read and understand them in the light of the Spirit.

1st, Then, his name alone is JEHOVAH, Most High over all the earth: Jer. 23:6, "This is his name whereby he shall be called, JEHOVAH-TSIDKENU, The Lord our righteousness." Well may we call him by that name, when the angels, the cherubims and seraphims of the higher house, who stand continually in his presence, cover their faces with their wings, when they see him upon his throne, high and lifted up, crying, "Holy, holy, holy is the Lord God of hosts, JEHOVAH-ZABAOTH: These things spake Esaias, when he saw his glory," John 12:41, compared with Is. 6:3.

2dly, Another letter of his name you have, Exod. 3:14, "Go (says he unto Moses), and tell them, I AM hath sent me unto you, I AM THAT I AM;" which is just an explication of the name JEHOVAH, and says, that he is the very fountain of all being and blessedness, that is, self-existent independent God, who hath faithfulness for the girdle of his reins, and truth for the girdle of his loins. And that he who appeared unto Moses by this name, is none other than Christ the glorious Messiah, is clear, by comparing that passage with Acts 7:32.

3dly, His name is Immanuel, God with us, Matth. 1:23, He is not only a God in our nature, but God on our side, God avenging our quarrel. But if the Lord of hosts be with us, and the God of Jacob our refuge, what have we to fear? "Fear not, for I am with thee, be not dismayed, for I am thy God: I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness."

4thly, His name is, The Word of God: Rev. 19:13, "He hath his vesture dipt in blood, and his name is, The Word of God." He is the Alpha and Omega of the written word; all the lines of the Bible centre in him. And as a man gives his command by his word; so by this Word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth. As a man brings out the thoughts of his heart by his words; so, by Christ, the eternal counsels of the heart of God anent our redemption are opened and brought unto light, for he it is that opens the book, and looses the seven seals thereof.

5thly, His name is, The King of kings, and the Lord of lords: and this name is written upon his thigh and his vesture, Rev. 19:16. All the powers of the earth are but his vassals, for he is "the Prince of the kings of the earth: By me kings reign, and princes decree justice." But what do I speak of the powers of the earth, for the powers of heaven bow at the name of Jesus? He is the head of all principality and power, and might and dominion, and every name that can be named, whether in this world, or that which is to come. Many other names he gets in scripture, which I cannot now stand upon. His name is "Jesus, a Saviour;" his name is "Messiah, or Christ the Anointed;" his name is "The Lamb of God, who taketh away the sin of the world;" his name is "The Branch of the Lord, who is beautiful and glorious;" his name is "The Shepherd of Israel, who leadeth Joseph as a flock;" his name is the Prince of life, the Plant of renown." See a cluster of his glorious names together, Is. 9:6, "Unto us a child is born, unto us a son is given: and his name shall be called Wonderful, Counsellor, The mighty God, the everlasting Father, The Prince of peace." Thus you see what is our great Redeemer's name, or how he is called.

4. What are his qualities as a Redeemer?

Ans. 1st, He is a chosen Redeemer: Is. 42:1. He is mine elect. He was chosen as the only fit person in heaven or earth, for managing that great undertaking of our redemption: "I was set up," says he, "from everlasting, from the beginning, or ever the earth was." And God the Father, we find him glorying in the choice, Ps. 89:19, "I have laid help upon one that is mighty: I have exalted one chosen out of the people. I have found David my servant." O Sirs, let the Father's choice be your choice also.

2dly, He is a strong and mighty Redeemer: "I that speak in righteousness, mighty to save. I have laid help upon one that is mighty." He is the true Samson, that carries away the gates of our spiritual prison, and who slays our spiritual enemies heaps upon heaps, with weapons which, to us, would appear as unsuitable as the jaw-bone of an ass, for "through death he destroyed him that had the power of death."

3dly, He is a Redeemer of great authority; for "he rules in Jacob, and to all the ends of the earth." The government is laid upon his shoulder; not only the government of the church, but the government of the world, for the church's sake; "he hath given him to be head over all things to the church." His authority is absolute; for "he doth whatever pleases him in the armies of heaven, and among the inhabitants of the earth." His authority is irresistible; every creature must bow unto him; he "strikes through kings in the day of his wrath." His authority is perpetual; for "his kingdom is an everlasting kingdom, and of his dominion there is no end."

4thly, He is an opulent and wealthy Redeemer. He was fully capable to redeem the inheritance for his poor kindred; and whatever justice demanded of him, he told it down to the uttermost farthing. O Sirs, our God, our kinsman, is the heir of all things; all the immense treasures of wisdom and knowledge are hid in him; unsearchable riches, all the plentitude of the Deity dwells bodily in him.

5thly, He is a matchless and incomparable Redeemer. He is not to be paralleled among all the inhabitants of the higher or lower house. He has obtained a more excellent name than men or angels: "As the apple-tree among the trees of the wood." Matchless in his person as Immanuel; matchless in his perfections, being "the brightness of his Father's glory:" matchless in his love, for he died out of love to his very enemies; his love made him wade through the deep ocean of his Father's wrath; yea, like Jonah, to cast himself into the sea of vengeance, that we might not be swallowed up in it for ever.

6thly, He is a resolute and courageous Redeemer. He was not afraid to encounter all the powers and armed legions of hell; no, no, The day of vengeance, says he, is in mine heart: he set his face like a flint against the storm of his Father's wrath, and of the rage of men and devils that blew directly in his face, when he came upon the work of our redemption; he did not faint nor was discouraged, till he had set judgment in the earth; he came from Edom and Bozrah, travelling in the greatness of his strength, saying, "I will tread them in mine anger, I will trample them in my fury." Thus you see some of his excellent qualities as a Redeemer. And so much shall serve for the first thing, which was to give some little account of the Redeemer.

II. The second thing proposed was, to speak a little of the redeemed: The year of my redeemed is come. And here again, two or three questions may be moved concerning them in short.

1. Who are they that are here called the redeemed? Answ. In a word, they are a select company of the lost race and posterity of Adam chosen by the Father, and given by him to the Son, before the foundations of the world were laid, that in due time he might redeem and deliver them from that woe and wrath they lay exposed to, for the breach and violation of the divine law, or covenant of works, and whom he engaged to call effectually, to justify, sanctify, and at length to bring to eternal glory in the enjoyment of God for ever. So that you see Christ did not spend the price of his blood, or travail of his soul, for the fallen angels, but for fallen man; "he took not on him the nature of angels, but the seed of Abraham:" neither did he redeem all mankind, by paying a ransom for every individual, but for those whom the Father gave him out of Adam's family: "I lay down my life," says he, "for my sheep," not for the goats, but "for the sheep: I pray not for the world, but for those whom thou hast given me out of the world, for they are thine," John 17:9.

2. You told us of the Redeemer's descent and pedigree; what is the pedigree of the redeemed, how are they descended? Answ. Although the redeemed be honourably descended; yet they, by their natural generation, are a base-born company, being descended and sprung of Adam, and so are the degenerated plant of a strange vine, of the same common mass of corruption with the reprobate world who perish for ever, "Children of wrath, and heirs of hell, as well as others." The children of Israel were taught to sing that melancholy and mournful ditty, "A Syrian ready to perish was my father;" and the Lord tells them, Ezek. 16:3. "Thy father was an Amorite, and thy mother an Hittite." O Sirs, you and I, whatever our immediate parents were, whether they were gracious or graceless, whether they were rich or poor, noble or ignoble; yet, considering us as the posterity of the first Adam, we may derive our pedigree from hell: "Ye are of your father the devil," says Christ unto the Jews, who made their boast that they had Abraham for their father. But yet the redeemed of the Lord, though they be thus basely descended by natural generation, yet by their new birth, or regeneration, they are nobly descended; "they are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God: To as many as received him, to them gave he power, or right, to become the sons of God."

3. If you ask, with what price hath Christ redeemed them? the apostle Peter answers this question, 1 Pet. 1:18, 19, "We are not redeemed with corruptible things, such as silver and gold; but with the precious blood of our Lord Jesus Christ, as of a Lamb without blemish and without spot." No less a price than that of blood would do the business; for "without the shedding of blood there is no remission of sin:" and it was no ordinary blood that would do it, but the best blood of the whole creation, even the blood of the immaculate Lamb of God: and what valuable blood this is, will appear, if we take either an absolute or comparative view of it. (1.) View it absolutely, it is the blood of God, as it is called, Acts 20:28, "Feed the flock of God, which he hath purchased with his own blood." And it is so called, because of the personal union between the man Christ Jesus and the second person of the glorious Trinity, by virtue of which, he is Immanuel, God-man in one person. O what a valuable ransom must this be! It is the blood of him who is "the man of God's right hand, who is in the form of God, and thinks it no robbery to be equal with God." It is indeed royal blood that is the ransom of our souls, the blood of him who is "The mighty God, The everlasting Father, and The Prince of peace." (2.) Let us view this blood comparatively (as I was saying just now), it is the best blood of the whole creation. The blood of a man is more valuable than the blood of a beast, because man was made after the image of God; the blood of the saints is more valuable than the blood of other men, because the image of God, which was lost by the fall, is impressed upon them by regenerating and sanctifying grace; hence we are told, that precious in the sight of the Lord is the death (or blood) of his saints." O then how precious must his blood be, who is "the express image of the Father, and the brightness of his glory!" What is the blood of a creature, in respect of the blood of the ever-blessed Creator! Although the whole angels in heaven, men on earth, and devils in hell, yea, the whole frame of nature has been offered up in sacrifice, they could never have satisfied justice, or expiated the guilt of the least sin; no, no, nothing less than a ransom of infinite value could do it; the redemption of the soul is precious, and would have ceased for ever, unless the Son of God had poured out his soul for us. Thus you see what is the price wherewith they are redeemed.

4. If it be asked, what relation do the redeemed stand in to the Redeemer? for here he speaks of them as his in a way of eminence, the year of my redeemed is come. I answer, we find him in scripture asserting his claim to them under a manifold relation. Sometimes we find him calling them his people, as in the 8th verse of this chapter, and "he said, surely they are my people, children that will not lie: and so he was their Saviour." Sometimes he calls them his servants: "Where I am (says he), there shall also my servants be." Sometimes he calls them his friends: "Ye are my friends, if ye do whatsoever I command you." Sometimes his seed: Is. 53:10. "He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand." Sometimes his brethren; and "he is not ashamed to call them brethren," having taken part of the children's flesh. Sometimes his spouse and bride, as you see frequently in the Song of Solomon. Sometimes he calls them his jewels: "They shall be mine, saith the Lord of hosts, in the day that I make up my jewels." Sometimes his portion: "The Lord's people are his portion, and Jacob is the lot of his inheritance." Sometimes his crown and his ornament; "Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God." Sometimes his glory; a very strange expression! "I have placed salvation in Zion for Israel my glory." Thus you see that he asserts his interest in them under manifold relations. And so much concerning the Redeemer, and the redeemed. I proceed now to,

III. The third thing proposed, which was, to speak a little of the year of the redeemed. But before I enter on it we shall sing.

Is. 63:4.—"For the day of vengeance is in mine heart, and the year of my redeemed is come."

THE SECOND SERMON ON THIS TEXT

III. THE third thing proposed was, to speak of the year of the redeemed. Whether there be a literal respect in the words unto the year of jubilee, or the year of the release of Israel from their captivity in Babylon, after seventy years' bondage, I shall not contend: I take it here in its spiritual and ultimate meaning, as pointed at the time of our redemption by Jesus Christ. And here I will tell you of a fivefold notable year of the redeemed. 1. There is the year of purposed redemption. 2. The year of purchased redemption. 3. The year of exhibited redemption. 4. The year of applied redemption. And, 5. The year of consummate redemption. These are five notable years, and many great and glorious things were and are to be done in every one of them.

First, I say, there is the year of redemption by ordination or purpose. And this is such an ancient year, that it never had a beginning, the glorious frame and plan of our redemption being laid in the heart of God from eternity, before ever the foundations of the world were laid: with respect to this year, Christ is called "a Lamb slain from the foundation of the world." If it be asked, what were the principal occurrences of this year?

Answ. 1. This year electing and everlasting love lighted upon the redeemed, when he saw them in his own decree lying in their blood: Ezek. 16:6. "And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live; yea, I said unto thee, when thou wast in thy blood, Live." And ver. 8. "When I passed by thee, and looked upon thee, behold, thy time was the time of love." O, is not this a great matter, a wonderful occurrence, that from the ancient years of eternity God passed by the fallen angels, and pitched his love upon a company of poor sinners of Adam's family, who were like the new-born infant, cast out into the open field, wallowing in its native blood and filth, without hope, without help, without strength, beauty, or any thing else to commend them unto him! O let heaven and earth wonder at that strange word, Jer. 31:3. "I have loved thee with an everlasting love: therefore with everlasting kindness have I drawn thee," from the ancient years of eternity.

2. This year of everlasting love, the grand council of peace was called in heaven among the persons of the adorable Trinity; where the affair under consideration was, how Satan's usurped kingdom in this world might be sapt and overturned; and in order to this, how sinners of Adam's family might be saved, in a consistency with the honour of the divine law and justice, sovereignty, and other attributes. A question which would have nonplussed a general assembly of angels, and put them to an everlasting stand. "How shall I put them among the children?" is a query which we must leave unto God himself, and his infinite wisdom and grace, only to answer,

3. This year the happy overture was made, and agreed to in the council of peace, that the Second Person of the glorious and adorable Trinity, the only-begotten Son of God, should, in the fulness of time, assume the nature of man, take his place in law, and act the part of a Saviour for lost sinners, and, by his obedience unto the death, fulfil the law, satisfy justice, finish transgression, make an end of sin, and do every thing requisite for their salvation, and the ruin of Satan's kingdom. That this was agreed, and gone into, appears from what we have, Ps. 40:6–8. "Burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me: I delight to do thy will, O my God: yea, thy law," this law of redemption, "is within my heart." O how did the heart of our glorious Immanuel leap in his breast when the overture was made! Lo, I come, &c. With what pleasure doth he speak of it, Prov. 8:23. "I was set up from everlasting, from the beginning, or ever the earth was! I rejoice in the habitable parts of the earth, and my delights were with the sons of men!"

4. In this year it was agreed upon, and finally ended, that the eternal Son, God, coequal with the Father, should come under a new covenant relation to his own Father, and that he, as head of the new-covenant, should have the right to eternal life, and all the blessings of the covenant subservient thereunto, settled in his own person; that so, having the right in his person, he might give it unto as many as the Father has given him. It was with a view to this new-covenant right with his own Father, that it was prophesied of him, Ps. 89:26. "He shall cry unto me, Thou art my Father, my God, and the Rock of my salvation." And upon this new-covenant conveyance, he tells his disciples, when he was about to ascend into glory, "I ascend unto my Father and your Father, and to my God and your God."

5. It was agreed upon this year, that the whole power and strength of the eternal Father, yea, the whole power of the glorious Trinity, should be forthcoming to our glorious Redeemer, for his support and through bearing in his glorious undertaking of man's redemption: "He is my servant whom I uphold, saith the Lord. With him my hand shall be established: mine arm also shall strengthen him," Ps. 89:21. Therefore Christ is called "the man of God's right hand." As also it was agreed, that the fulness of the Godhead should dwell in him bodily; that he should receive the Spirit above measure, to fit, furnish, and qualify him for his undertaking: "I will put my Spirit upon him, and he shall bring forth judgment unto the Gentiles."

6. This year it was agreed, that "the pleasure of the Lord should prosper in his hand," that he should be successful in his undertaking, maugre all the opposition that either hell or earth should be capable to raise against him; for this end he engaged that his hand should be upon the man of his right hand, whom he had made strong for himself; that he would make his enemies his footstool, and strike through kings in the day of his wrath, and plague all those that hated him. Many other things I might name, as transacted in this year of our redemption by ordination; but if I should insist here, I might anticipate all that was transacted in the following years, because whatever occurred in them was fixed upon and determined this first year of redemption. And therefore I proceed to a

Second year of the redeemed, and that is, the year of our redemption by purchase or impetration; under which period I comprehend the whole time that the Son of God sojourned in this lower world in our nature, till he ascended again into glory. This was the acceptable year of the Lord, which the Old Testament saints so much longed for; this was the day which Abraham saw afar off, and was glad when he saw it. If it be asked, What were the transactions of this year? I answer, Great things were done this year, yea, wonderful without number. I shall only instance in a few.

1. This year the great God was incarnate: "The Word was made flesh, and dwelt among us." Sirs, what think you of this piece of strange news, were your souls never affected with it? Whatever you may think of it, yet Paul, the great apostle of the Gentiles, rehearses it as a matter of the highest wonder, 1 Tim. 3:16, "Without controversy, great is the mystery of godliness, God manifested in the flesh." And heaven thought it a matter of so great moment, that so soon as ever this year commenced, a messenger was despatched from the throne of glory to notify it unto the shepherds, saying, Luke 2:10, "I bring you good tidings of great joy: for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." And immediately a multitude of the heavenly host begin their song of praise, crying, "Glory to God in the highest, and on earth peace, good-will towards men." The morning stars sang together, and shouted for joy, crying, "Glory to God in the highest, when the foundation-stone of our redemption was laid." O Sirs, let heaven and earth, angels and men, wonder at what God hath done for us! The great Creator became a creature, the Ancient of days became an infant, and made of a woman; here is a mystery of wisdom, grace, and love, that may make us cry, "O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!"

2 This year the great Lawgiver, whose will is a law to angels and men, voluntarily subjected himself to his own law, and that in the room and stead of rebels, who had violated his law, and contemned his authority: Gal. 4:4, 5, "In the fulness of time God sent forth his son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." O Sirs, had ever the law such a subject! No, no; here is the Creator made under the law given to the creature; hence it was, that his obedience to the law reflected a glory and honour upon the law, which it never had before, and which the obedience of men and angels, though never so perfect, could not have done: Is. 42:21, "The Lord is well pleased for his righteousness sake, for he shall magnify the law, and make it honourable.

3. This year God blessed for ever was made a curse; and he who is of purer eyes than that he can behold iniquity, was made sin: Gal. 3:13, "He hath redeemed us from the curse of the law, being made a curse for us." And, 2 Cor. 5:21, "He was made sin for us, who knew no sin; that we might be made the righteousness of God in him." O were not these strange and remarkable events! "Shall it not be said in Jacob and Israel, What hath God wrought!"

4. This year everlasting righteousness was brought in for the justification of ungodly sinners. Sirs, immediately upon Adam's fall, by the breach of the first covenant, sin entered into the world; and that moment that sin entered into the world, righteousness went quite out of the world, so that there was none righteous, no not one. But this year Christ the Son of God brought it in again into the world, by his obedience unto the death; "What the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, for sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

5. This year God actually laid the foundation of a throne of grace, injustice and judgment, and of the house of mercy, which shall be built up for ever. God intended to rear up a new house of mercy for miserable sinners, upon the ruins of the broken covenant of works; and Christ himself is the first stone of the building: Is. 28:16, "Behold, I lay in Zion for a foundation, a stone, a tried stone a, precious corner-stone; and he that believeth on him shall not be confounded." Indeed this stone was rejected by the Jewish builders, but God has made it the chief stone of the corner; and another foundation no man can lay: "This is the Lord's doing, and it is wondrous in our eyes."

6. This year the vail of the temple was rent from the top to the bottom, and the way to the holiest was opened by the blood of Jesus. Immediately upon the fall of man, the door of access to God and glory was shut, and bolted against Adam and all his posterity; this was signified by the cherubims with the flaming sword, turning every way to guard our access unto the tree of life. But by the blood of Jesus, a new and living way is opened, which is consecrated for us; and by this new way we have entered with boldness. "I am the door (says Christ): by me if any man enter in, he shall be saved, and shall go in and out, and find pasture."

7. This year sin was finished, and transgression ended in a way of satisfaction, insomuch that the uttermost farthing of debt, that we owed unto divine justice for sin, was paid down in the red gold of a Redeemer's blood. This Christ testified in his dying words; he cried out, It is finished; and thereupon bowed the head, and gave up the ghost. And upon Christ's uttering of that word, sin was condemned in the flesh of the Son of God, and the handwriting that was against us, even our debt-bond unto justice, was cancelled and torn, he having nailed it to his cross.

8. This year the covenant of grace, or the testament of Christ, was confirmed and made sure by his blood: Dan. 9:27, "He shall confirm the covenant with many." The testament is now of force since the Testator's death, as the apostle argues, Heb. 9. The death and blood of Jesus has given such a validity unto his latter will contained in this blessed Bible, that we may pursue for the goods of the testament with boldness at a throne of grace, and do it with full assurance of faith.

9. This year the sacrifice and oblation was made to cease, the Mosaic œconomy was unhinged: all the shadows of the Jewish ceremonies did flee away, Christ the substance of them all being come. Not to insist upon particulars: This year the Prince of life was incarcerated for our debt, died, and came under the power of death for a time. This year he was "justified in the Spirit, taken from prison and from judgment," and fully discharged of our debt, which he had undertaken to pay. This year he was "declared to be the Son of God with power, according to the Spirit of holiness, by his resurrection from the dead." This year God was declared to be a God of peace, by the resurrection of Christ from the dead: and this year the foundation of a lively hope was laid for us, even the hope of "an inheritance that is incorruptible, undefiled, and that fadeth not away." This year a whole elect world was raised from the dead in their glorious representative; he having drunk of the brook in the way, immediately he lifted up the head in his resurrection, and our heads were lifted up in him. This year God went up with a shout (I mean God in our nature), yea God with the sound of a trumpet; and "when he ascended up on high, he led captivity captive, and received gifts for men, even for the rebellious, that the Lord God might dwell among them." O Sirs, God is ascended in our nature, and sitting upon the throne of glory, swaying the sceptre of heaven; and he is wearing our nature in glory, as a pledge that we shall follow him, for the human body was assumed for the sake of the mystical. Thus you see what great events happened in the year of our redemption by purchase. O let songs be heard from this end of the earth, at the hearing of this joyful sound, even glory to the righteous.

Thirdly. A third year of the redeemed, is the year of exhibited redemption; by which I understand, the year of a gospel dispensation among a people. This is sometimes called also a day in scripture: "O that thou hadst known, in this thy day, the things that belong unto thy peace!" says the Lord to Jerusalem. If it be asked, what are the great transactions of this year? Answ. Great things are done for the redeemed this year also. Only before I proceed to particulars, I would have you to remember, that redemption in this situation of it, or considered in its revelation or exhibition, is a thing common to all the hearers of the gospel. Here we are to abstract from the secret decrees of election and reprobation, and to make open proclamation of redeeming grace and love in Christ to every creature under heaven; we are to tell every man and woman sprung of Adam, this good news, "That God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them;" that "the promise is unto you, and to your seed, and to all that are afar off, and to as many as the Lord our God shall call" by the sound of the gospel. O Sirs, "secret things belong unto the Lord, but things that are revealed belong unto us, and to our children:" and therefore let alone this secret of election or reprobation, as pertaining to God, do not invade his property, but hearken unto things revealed, things brought to light by the glorious gospel; for this belongs unto you, and "to you is the word of this salvation sent," and therefore intermeddle with it with the greatest freedom by faith; it is no presumption for us to claim what (God says) "belongs unto us, and to our children."

Now, this promised, I come to tell you of some great things that are done in this year of exhibited and revealed redemption, which you and I do at this moment enjoy, you in hearing, and I in preaching. The great things done in this period are so many, that I can only point at them.

1. Then, this year the people that sat in darkness are made to see great light, and to them that sat in the regions of the shadow of death, light is made to spring up. And O! is it not matter of praise, that this is the privilege of Scotland at this day? The time was, when the gross darkness of Pagan and Popish error and idolatry did overspread our land; but the day-spring from on high hath visited us, and brought life and immortality to light; the temple of God is opened, and the ark of his testament may be seen, the vail is rent, the face of the covering is destroyed, I mean, as to the objective revelation, and the mysteries which were hid from ages and generations are now made manifest.

2. This year of exhibited redemption a throne of grace is reared, a court of grace erected, and liberty granted to every man that finds himself condemned in the court of conscience, in the court of the law or justice, to carry his cause by an appeal; which, if he do, he is sure to find grace and mercy to help him in time of need. O Sirs, know your own privilege. Art thou saying within thy breast, if God mark mine iniquity, according to the tenor of his holy law, I cannot stand? O, I am condemned already, and the wrath of God is pursuing me? Well, I tell you for certainty, the court of grace stands open to you, and if you will carry your cause there, though it be never so desperate, the cause is won; for all the acts and interlocutors of this court are acts of grace, acts of indemnity and oblivion, for the name of him that sits on the throne is, "The Lord, the Lord God merciful and gracious, pardoning iniquity, transgression, and sin. I, even I am he that blotteth out thine iniquities for mine own sake, and will not remember thy sins."

3. This year the batteries of heaven are reared up against the gates of hell. Error, ignorance, unbelief, Atheism, pride, profanity, security, and the like evils; they are the strongholds of the devil's kingdom, whereby he secures sinners in his service. Now, by the dispensation of the gospel, God's batteries are mounted against these, all the ordinances of the gospel, particularly the preaching of the word, is calculated for casting these strongholds to the ground. 2 Cor. 10:4. "The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strongholds," &c.

4. This year the fountains of the great deep of the love of God toward a lost and perishing world are broken up; I mean his love in sending his only begotten Son upon the glorious errand of our redemption: John 3:16. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." What is the great business of gospel-ministers, but to represent to sinners the excellency of this loving-kindness, that so the sons of men may put their trust under the shadow of his wings?

5. This year God reveals and brings near his righteousness and salvation, even to them who are stout-hearted and far from righteousness; Is. 46:12, 13. "Hearken unto me, ye stout-hearted, that are far from righteousness. I bring near my righteousness: it shall not be far off, and my salvation shall not tarry; behold, I will place salvation in Zion for Israel my glory." O Sirs, we tell you it for good news this year, that "he who knew no sin, was made sin for us, that we might be made the righteousness of God in him;" and that he is become "the end of the law for righteousness to every one that believeth."

6. This year the tree of life which grows in the midst of the paradise of God shakes his fruit, which is for the seeding, and his leaves, which are for the healing of the nations. And O many a ripe cluster of fruit, many a healing leaf of sound doctrine has been dropt in this very place; happy they who by the hand of faith have gathered and applied them. You who have not yet gathered, will you fall to work yet, gather and glean in the field of our blessed Boaz, our Kinsman and Redeemer, and you will find his fruits sweet to your taste, and his words, if you eat them, to be the joy and rejoicing of your heart.

7. This year Jacob's ladder is set up in Bethel, by which we may scale heaven, and recover that glory and happiness from which we fell by the sin of the first Adam. The gospel shews unto us the path of life, a stair by which we may ascend unto these regions of bless and glory that are above; and the lower part of this ladder of communication stands at every man's foot, inviting him, as it were, to take the benefit of it. "I am (says Christ) the way, the truth, and the life. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture."

8. This year the pure river of water of life issues forth from the throne of God and of the Lamb, and runs in the very streets of the city of God, I mean of the visible church, and a voice comes forth from heaven, crying, "Whosoever will, let him come and take of the water of life freely. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea come, buy wine and milk without money and without price."

9. This year the doors of God's banqueting-house are opened, and the manna falls about the camp of the visible church. He "makes unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." This year that scripture is fulfilled, Prov. 9:1–5.

10. This year the gates of the city of refuge are cast wide open, the ways and avenues to it are cleared, stumbling-blocks are removed, and a cry made to self-destroying sinners, who are under the arrest of law and justice, "Turn ye to your strongholds, ye prisoners of hope;" flee for refuge unto the hope set before you. This year prison doors are opened, and a cry made to the prisoners to come forth, and to them that sit in darkness, Show yourselves. This year a charter for heaven and eternal life is put in every man's hand, with an express command from God to every man to take the benefit thereof by faith, "Search the scriptures, for in them ye think to have everlasting life." This year the latter-will or testament of Christ is opened, that every man may, by virtue of the testament, claim the legacies thereof." O then "let us fear, lest a promise being left us of entering into his rest, any of us should come short of it." Thus you see some of the great things that are done this year.

Fourthly, Another notable year of the redeemed, is the year of applied redemption; under which may be comprised and comprehended the whole period of time from the soul's conversion unto the day of death. This year, what was purposed by the Father, purchased by the Son, and exhibited in the gospel, is applied and made effectual. If it be asked, what great things are done for the redeemed this year? I answer,

1. Commonly in the beginning of this year, some thunderclaps are heard from mount Sinai, whereby the poor soul that was lying fast asleep within the sea-mark of God's wrath, is awakened to perceive his danger. The poor vessel of mercy was under the power of sin and Satan promising himself peace, though he walked after the imagination of his own heart, hiding himself from wrath in the refuge of general mercy, in the refuge of a profession of law righteousness, or the like; but a storm of hail, I mean of terrors of the law, comes and sweeps away the refuge of lies, it blows away his fig-leaf covering; and thereupon the man, who before thought himself sure of salvation, begins to cry out with the jailer, "Men and brethren, what shall I do to be saved?" The man finds himself to be dead in law, condemned already, yea, to be not only legally, but spiritually dead, under the power of sin and Satan, and his bonds to be so strong, that neither he nor the whole creation is able to loose them; and this fills him with such anxiety and trouble of spirit, that he is even at his wits end, that he does not know what to do. O! whether shall I flee for help, where shall I leave my glory? O that I knew of a refuge in heaven or earth, to which I might run for shelter!

2. In the beginning of this year the dead soul is raised up unto a new spiritual life: "You hath he quickened who were dead in trespasses and sins." The great Redeemer, who hath life in himself, and received it for men, yea, for the rebellious, he comes to the sinner's grave of sin, in which he was buried, and cries to him, as he did to Lazarus, "Come forth, O sinner;" and immediately the bars of spiritual death are broken, the bonds of death are loosed, and the law of the Spirit of life which is in Christ Jesus enters into him, whereby he is made free from the law of sin and death.

3. In the entry of this year, the Redeemer recovers sight to the blind. The poor creature was so blinded by Satan, the god of this world, that though the light of the Sun of righteousness had been shining upon him, and about him in a gospel dispensation, yet he did not behold it, the enemy had done with him as the Philistines did with Samson, put out his eyes; but now the glorious Redeemer with his eye-salve touches the eyes of the understanding, whereby the blind eyes are opened; God, who commanded the light to shine out of darkness, shines into his heart, and gives him the light of the knowledge of the glory of God in the face of Jesus Christ, he is translated out of darkness into a marvellous and surprising light. And now he begins to see things in another view; and the first sight that he gets of Christ, he is even surprised and overjoyed at the sight, crying, O! "this is my rest for ever; here will I dwell, for I have desired it." I have been seeking rest, but could not find it, but now I have found it, "To him shall the Gentiles seek, and his rest shall be glorious." Once in a day I could see no form nor comeliness in him, why he should be desired; but now I see him to be "white and ruddy, the chiefest among ten thousand."

4. In the beginning of this year, the man is entered into the kingdom of heaven, even upon this earth, he enters into the new heaven and the new earth, the kingdom of God is reared up in the soul, and sin and self are dethroned. The glorious Redeemer, who is the Lord of hosts, by the power of his eternal Spirit, he makes his entry at the everlasting gates of the soul, saying, This soul is mine; it was given me by my Father, I redeemed it with the price of my blood; and therefore sin, and Satan, and self, resign your government, and render up this soul and all its powers and faculties unto me; and he binds the strong man, spoils him of his goods; the batteries of the gospel, and ordinances thereof, are so well managed in the hand of the Spirit, that the strongholds of Satan, and the high and towering imaginations of the soul, they fall down at the feet of the glorious Redeemer, and every thought of the heart becomes a captive unto the obedience of the great Captain of salvation, and the soul becomes a volunteer in the service of Christ.

5. In the beginning of this year, the prodigal straying son is brought home again; that wonderful question is answered, How shall I put thee among the children, who had wandered away into a far country? and the Father and all the family rejoice and make merry at his return; and no sooner doth he enter his Father's threshold, but his filthy rags are cast away, and he is clothed with the best robe of the Son of God, whereby he is made to look like his Father's son. Which leads me also to tell you, that this year the righteousness of the law is so fulfilled in the guilty sinner, that was standing condemned at the bar of God and conscience, that now there is no condemnation for him; yea, he can lift up his head with courage, and say, "Who is he that condemneth? It is God that justifieth; it is Christ that died, yea, rather, that is risen again," &c.

6. Again, this year King Solomon is both crowned and married; a match is made up and concluded between the Prince of life and heir of hell. In the former year the purpose of marriage was proclaimed, saying, "I will betrothe thee unto me, in righteousness, mercy, faithfulness, and loving-kindness, yea, I will betrothe thee unto me for ever;" and this year the bride gives her consent unto the bargain, saying, "I am the Lord's:" and that day that the bride gives her consent, the bridegroom reckons it his coronation day: "Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart."

7. This year the poor soul finds the pearl of great price in the field of the word, whereby it is made up and enriched for ever. It discovers a mine of unsearchable riches of grace, riches of wisdom, riches of righteousness, riches of glory, and claims all as its own upon the grant made thereof in the word, or in the record of God, in which he gives us that eternal life, which is in his Son. This year the soul sets to its seal that God is true, acquiescing in it as a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners. This year the soul enters into the holiest by the blood of Jesus; enters upon a state of fellowship and communion with God, in his light, in his life, in his love, and is put in a capacity to say, "Verily our fellowship is with the Father, and with his Son Jesus Christ." This year the vessel of mercy is plucked as a brand out of the fire, and hung upon the nail fastened in a sure place, from whence all the powers of hell shall not be able to pull it down again; for "neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, shall be able to separate us from the love of God which is in Christ Jesus our Lord." This year the foundation of a new and spiritual temple is laid for God to dwell in: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" This year the branch of the old Adam is cut off, and grafted into the true vine, the plant of renown, and those who were limbs of Satan, are made members of Christ, and to hold that new head, from which the whole body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. Thus you see what great things are done in the very beginning of this year of applied redemption.

I might here also tell you, that, in the progress of this year, the Redeemer doth many great things for the redeemed. The great work of the remaining part of this year, is to advance, and carry on the good work of sanctification or holiness in their souls, whereby they are more and more ripened for the year of everlasting life and glory. For which end he trysts them with a variety of dispensations, both as to the outward and the inward man; sometimes with health, sometimes with sickness; sometimes with prosperity, sometimes with adversity; sometimes he smiles, sometimes he smites; sometimes the candle of the Lord shines on their heads, and they behold the glory of the Lord, sometimes they go mourning without the sun, crying, "O that I knew where I might find him!" sometimes he pinches them with hunger and thirst, at other times he anoints their heads with oil, and makes their cup to run over; sometimes they ride upon the high places of Jacob, at other times they drive heavily like the chariots of Pharaoh; sometimes they are plunged in a ditch of sin, so that their own clothes do abhor them, at other times he takes them up from among the pots, and makes them to shine like the wings of a dove covered with silver, and her feathers with yellow gold: and this way the remaining part of the year is spent: by all which variety of dispensations, he is still advancing the soul in grace and holiness, till it be ripe for glory; according to his promise, "All things shall work together for good, to them that love God, to them who are the called according to his purpose." And so much for the fourth year, of applied redemption. I come now to

The fifth and last year, and that is the year of consummated and perfected redemption. This is an everlasting year, which never, never ends. All the former years are already come, with respect to every believer; but this year is not yet come, but is fast a-coming, Behold, I come quickly, says the Lord: and therefore I may say, Lift up thy head, believer, for the year or day of thy redemption draweth nigh. Now, this year of perfected redemption has a twofold period, the one at death, and the other at the resurrection, or the day of Christ's second coming.

If it be asked, first, What is done for the ransomed of the Lord at death?

Answ. 1. In the beginning of this year Jordan is divided, the waters thereof file off on every hand, that the redeemed of the Lord may have a safe passage to the promised land of glory. Poor believer, thou hast many a weary thought about thy passage, lest the waters of the Jordan of death swallow thee up; but do not fear, that moment thou settest thy foot within the brink of this river, thou wilt see the ark of God before thee, and multitudes of thy fellow-travellers on the other side, and nothing but dry ground between thee and them, where there is no manner of danger.

2. In the very beginning of this year Christ comes, according to his promise, John 14:2, 3, to receive his ransomed ones to glory, that where he is, they may be also. And when he comes, he comes with the keys of hell and death in his hand, saying, Fear not, for I was dead, and I am alive, and I live for evermore; I am the Lord and Master of death, I open the grave, and shut it at my pleasure; I have ransomed thee from the power of the grave, I have redeemed thee from death; I have plagued death, I have destroyed the grave; and therefore do not fear.

3. In the very beginning of this year the believer flits from his house of clay, into a "house not made with hands, eternal in the heavens." Perhaps, believer, thou payest a dear house-meal for thy lodging in this tabernacle of clay, "We that are in this tabernacle do groan, being burdened; but up the heart, thou shalt have a better lodging ere it be long, where all the rent thou wilt pay for thy quarters will be to sing hallelujahs of praise to the glorious Redeemer, and to join in that heavenly choir, "Salvation to him that sits on the throne, and to the Lamb for ever and ever."

4. In the very beginning of this year, the believer goes to his bed to rest him till he awakes in the morning of the resurrection. The poor man hath toiled himself all the day, and perhaps his day has been sixty, seventy, or an hundred years long; but at length he falls asleep in Jesus: may be, like Job, wearisome days and nights were appointed to him, he could not get rest upon his other beds, his couch could not ease, or comfort him; but this year he enters into peace, he rests in his bed, sleeps on a soft pillow, sleeps in Jesus, lays his head down upon the warm bosom of Jesus, where he sleeps sound without disturbance from hell or earth, till that voice come from heaven, "Awake and sing, ye that sleep in the dust."

5. In the very beginning, of this year, the believer is gathered unto his own people, even unto the general assembly and church of the first-born. It is said of Jacob, when he died, "he drew up his feet in his bed, and was gathered unto his people:" A strange expression! Jacob, when he died, was in the midst of his children and family, and a goodly family he had about him, children and grandchildren; he was dying in honour, and in favour and respect with the king of Egypt: one would think that he was but departing from his people; but it is called a "gathering unto his people," because death brought him to far better company, even "to the spirits of just men made perfect, and the general assembly of the first-born." All the company above are the first-born, because every one is an heir, not one of them misses the inheritance. In so many words, not to insist on particulars: In the beginning of this year the believer drops the body of sin, which made him to go with a bowed-down back, and is made perfect in holiness, presented without spot or wrinkle, or any such thing. This year the believer drops mortality, and enters upon immortality, comes to the possession of that life everlasting, which shall run parallel with the life of God. This year the believer leaves the wilderness of this world behind him, bids it adieu for ever, and comes to his own country, the "inheritance of the saints in light;" he was a stranger and a pilgrim, but now he comes to his own home. This year his warfare with sin, Satan, and the world is ended, and he comes off the field like a victorious conqueror, with the palm of victory in his hand, singing that song, "Thanks be to God, that giveth me the victory, through Jesus Christ our Lord." In the beginning of this year he ends his race, and comes at the mark and prize of the high calling of God; he comes even to the end of his faith and hope, the salvation of his soul, in the full and immediate enjoyment of God for evermore. This year distance and darkness ends, and everlasting light begins, no more clouds of desertion to overcast his sky through eternity, now the Lord shall be his everlasting light, and his God his glory; the Lord God and the Lamb are the light of that place. This year the believer quits the by-table of ordinances, word, and sacraments in the church militant, and sits down at the high table with Abraham, Isaac, and Jacob; yea, he drinks of the fruit of the vine new with Christ in the kingdom of heaven. In a word, this year all the believer's sobs, and tears, and sorrows end, and he begins his songs and triumphs: "The ransomed of the Lord shall come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away."

But then, secondly, for the other period of this year, viz., the resurrection, great things are done by the Redeemer for his ransomed and redeemed ones; take these few among many others.

1. This year the Redeemer translates the seat of his empire from the highest heavens to these clouds that are above our heads: "Behold he cometh with clouds; and every eye shall see him." O with what royal splendour and magnificence will he appear when he descends from heaven with a shout, with the voice of the archangel, and the trump of God, when his white throne will be surrounded with ten thousand times ten thousand, and thousands of thousands! This year the visible frame of nature is to be unhinged, and this earth, which has been a theatre of so much sin, is to be burnt: "The day of the Lord cometh, wherein the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burnt up," 2 Pet. 3:10. And ver. 12, "Looking for, and hastening unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat." O with what awful solemnity will the second coming of the great Redeemer be attended! This year God is to send out his reapers to reap the field of this world, I mean, the holy angels: and they will reap so clean, that they will not leave one soul that ever sprung of Adam behind them; no, no, they will be all gathered together to the tribunal.

2. This year death and the grave are to render the prey which they have devoured; the sea will give up its dead, and the earth will give up its dead. Thy head, believer, this year is to be lifted up out of the prison of the grave; God will open his cabinet, and bring forth his jewels in the view of men and angels, every one of them shining like the sun in the kingdom of their Father; insomuch that Christ will be admired in his very saints and members: when they are purged from the dross of sin and mortality, they will shine like the brightness of the firmament, and like the stars for ever and ever; our vile bodies shall be made like unto Christ's glorious body. This year this mortal is to put on immortality, and death shall be swallowed up in victory. This year Christ's scattered jewels and members will all be gathered together unto him; he will call to the earth from the rising of the sun to the going down thereof, saying, "Gather my saints together unto me, those that have made a covenant with me by sacrifice." And O what a bright constellation will they make, when they shall be all seen standing at the right hand of Christ in white raiment, with the triple crown of glory, joy, and righteousness, upon their heads, being an innumerable company which no man can number!

3. This year the upright are to have dominion over the wicked. The tables will be turned, and the scene of this world will be quite altered, and turned upside down; the wicked proud, who refused or disdained to set the poor believer with the dogs of their flocks, will be standing at the bar like a company of trembling panels waiting for their sentence, when the poor believer that was contemned by them will be sitting upon the bench with Christ as his assessor, applauding him in all his judicial proceedings. "Know ye not that the saints shall judge the world? yea, Know ye not that the saints shall judge angels?" Then shall that scripture receive its full accomplishment, Ps. 149:5–9.

4. This year Christ will confess his redeemed ones before his Father, and before his angels, who confessed and owned him before men, saying, "Lo, I and the children whom thou hast given me." And not only will he acknowledge, but he will acquit them of all the charges and accusations that were laid against them by the devil and the world, their sins shall be "blotted out, when this time of refreshing shall come from the presence of the Lord."

5. This year the marriage of the Lamb is to be consummated with the most triumphant solemnity, so as the very arches of heaven will echo and resound, while the redeemed are crying one to another, "Let us be glad and rejoice, for the marriage of the Lamb is come, and his bride hath made herself ready." Then shall that word receive its full accomplishment, Ps. 45:14, 15. "She shall be brought unto the King in raiment of needle-work: the virgins her companions that follow her shall be brought unto thee. With gladness and rejoicing shall they be brought: they shall enter into the King's palace," and take possession of those thrones that were prepared for them before the foundation of the world, and so they shall spend this endless year in following the Lamb, and singing "Salvation to our God that sits upon the throne, and to the Lamb for ever and ever," Thus I have given you an account of the long year of the redeemed, which is from everlasting to everlasting in its several periods, and some hints of the transactions of each period; but the ten thousandth part cannot be told of what has been done, and is yet to be done in them, for the redeemed of the Lord. I proceed now to,

IV. The fourth thing upon this first branch of the doctrine, namely, to prove that the year of the redeemed, is the joy of the Redeemer's heart. I shall not stay upon this, it being so clear in the text, you see with what a great deal of pleasure and satisfaction he speaks of it, The day of vengeance is in mine heart, and the year of my redeemed is come. The year of purposed redemption was his joy, so he declares, Prov. 8 when "he was set up from everlasting, he rejoiced in the habitable parts of the earth, and his delights were with the sons of men." Again, the year of purchased redemption was his joy: as he longed to come into the world, in order to redeem sinners, so when he was actually come, he longed for the day when he should finish it by his death upon the cross: "I have a baptism to be baptised with, and how am I straitened till it be accomplished!" Again, the day of exhibited and revealed redemption is his joy. With what pleasure doth he send out his heralds to proclaim his salvation unto the ends of the earth! It was among the last charges that he gave his apostles before he ascended, "Go ye into all the world, and preach the gospel unto every creature." The day of applied redemption in conversion and effectual calling is his joy, therefore called "the day of the gladness of his heart." The heart of the Father of the prodigal was glad when his son came home; there is joy in heaven at the conversion of a sinner. And then the day of consummated redemption, with what joy doth he receive the soul upon the back of death into these mansions of glory that he has prepared for it in heaven! "I will come and receive you to myself, that where I am, there ye may be also." Christ stands ready, as it were, to keep the soul of the believer in his hand and arms whenever it is dislodged from the body. And then the day of consummated redemption both in soul and body at the resurrection is his joy, for he will descend from heaven with a shout of joy and triumph, and he will call all the members of his body to rejoice with him: Is. 26:19, "Thy dead men shall live, together with my dead body shall they arise: awake and sing, ye that sleep in the dust; and thy dew shall be as the dew of herbs, and the earth shall cast out her dead." Thus you see that the year of the redeemed, and every period thereof, is the joy of the Redeemer.

I should now proceed to the second branch of the doctrine, but I shall at present only shut up what has been said with a word of use in these few following inferences.

1. See hence that God is love, as he is described by the apostle, 1 John 4:16. O Sirs, the great design of the gospel, and of the whole revelation of God, and of his will therein, is to afford you such views of the love of God, as may kill your enmity against him. Now, will you but take a view of this wonderful train that Infinite Wisdom has laid for your happiness through all these five periods that I have named, and see if this be not a just description, that he is love itself. What but infinite love purposed our redemption, when we were in our blood? What but love could purchase it with the price of the blood of God? What but love could bring forth the Redeemer and his whole purchase, and make a free gift and offer of him to us in the gospel? What but infinite love could give the Spirit to apply it, by uniting us to Christ who were joined to our idols? What but infinite love would be at pains to carry on the good work till it be perfected in the day of Christ? May not the views of all these together make us stand still, like men at their wits end, and cry, "O the heighth, the depth, the breadth, and length of the love of God, which passeth knowledge!"

2. See hence, that "truly God is good to Israel." Is he not good to them, when the year of their redemption, both purchased and perfected, is the very joy of his heart: O well may we set to our seal unto that record that God gives of himself, Psal. 119:68, "Thou art good, and dost good." His goodness is so great, that it cannot be conceived or expressed; hence is that of David, Psal. 31:19, "O how great is thy goodness which thou hast laid up for them that fear thee: which thou hast wrought for them that trust in thee, before the sons of men! Eye hath not seen nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."

3. See hence what monsters of ingratitude they are, who reproach and blaspheme our glorious Redeemer, and derogate from his divine glory and excellency, as if he were not the supreme, self-existent, independent God, but only an inferior dependent being. None that ever knew him in a saving manner, or that have had his redemption applied by the Spirit unto their souls, could speak so lightly of him. We may leave it to the devils and fallen angels to blaspheme him, on whom his day of vengeance falls; but for any of Adam's family, or yet more, for any in the church of God, and that profess to be among the redeemed, is such ingratitude as words are wanting to express. If the Son of God had taken upon him the nature of angels, and passed by the seed of Abraham; if he had been their Redeemer, as he is their avenger, would ever any of them have spoken a misbeholden word of him, or disparaged his glory? No, no, their blasphemies would have been turned into hallelujahs. What a shame and unaccountable thing is it then, that any of the posterity of Adam, or much more masters in Israel, whose province it is to commend and honour him, that they should rise up and blaspheme that worthy name by which we are called, as if he were an inferior kind of deity, and not the supreme God!

The second use of the doctrine may be of Trial. O Sirs, what year is it with you yet? You are all under the year of revealed and published redemption, but that will not prove you to be among the redeemed of the Lord. The great question is, whether the year of applied redemption be come to you, yea or not? You heard what things are commonly done in the year of applied redemption; try whether they be done upon your souls in particular. Has the hail-storm from mount Sinai swept away the refuge of lies? Has the water so overflowed your hiding-place, that you was shut up to the faith? you found no place in heaven or in earth to hide you in, but in him who is "a hiding-place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land."—This year the dead are raised unto life; and therefore I ask, Has the spirit of life which is in Christ Jesus entered into thy soul? If so, then thou wilt not find thy life in thy hand, as the hypocrite, but thou wilt find thy life to be in thy head, and be ready to say, I am dead, and my life is hid with Christ in God. Again, this year the blind eyes are opened; and therefore I ask, Hast thou received thy sight? Can you say with the poor man, "How he opened mine eyes I know not; but this I know, once I was blind, but now I see?" I see such form and comeliness in Christ, that he is in mine eye "more glorious and excellent than all the mountains of prey." Again, this year the kingdom of God is reared up in the soul; and therefore I ask, Who bears the principal sway within? Who sits on the throne of thy heart? Christ, or any of his rivals? If Christ have the throne, you will treat self, sin, the world, and every thing that would rival him, as usurpers, and enemies; saying, with David, "Do not I hate them that hate thee? and am not I grieved with those that rise up against thee?" Again, you heard, that this year the prodigal son is brought home to his Father's house from the far country where he was starving; and therefore I ask, Have you yet broken your Father's bread? have you in and by the word tasted that the Lord is gracious? have you been made to say, "Thy word was found by me, and I did eat it, and it was to me the joy and rejoicing of my heart?" If so, then the year of thy redemption is come. Again, this year the guilty condemned criminal is vested with a law-biding righteousness; and therefore I ask, Have you laid aside your filthy rags, and put on your elder brother's robe? I mean, have you renounced your own righteousness as dung and loss, and submitted to the righteousness of God, saying, "In the Lord have I righteousness and strength, in him will I be justified, and will glory?" Again, this year King Solomon is crowned and married; and therefore I ask, Hast thou by faith gone forth from sin, self, and the world, and beheld him with the crown upon his head? Did his matchless glory captivate thy heart, so that thou wast made to say, "I am the Lord's, and I will henceforth be called by his name?" Art thou resolved that, from this time forth, through grace, thou wilt keep the bed of thy heart and soul for him, and that he shall lie as a bundle of myrrh between thy breasts?" Again, this year the poor bankrupt beggered sinner finds the pearl of great price; and therefore I ask, If you have acted as the wise merchant, selling all, that you may cleave to him as your only riches, saying with Paul, "Yea, doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord?" Do you esteem him, and the riches of grace that are in him? for "to you that believe he is precious." Again, this year the soul seals the record of God; and therefore I ask, how do you hold your claim to eternal life? Is God's grant of it, through Christ in the covenant of grace and promise, your only charter? Can you rejoice in the hope of the glory of God, grounded on the bare word of God, as one that findeth great spoils, saying, "This is all my salvation? God hath spoken in his holiness, I will rejoice?" Again, this year the soul enters into the holiest, upon a state of fellowship and communion with God; and therefore I ask, With whom is your fellowship? Is it with the Father, and his Son Jesus Christ? If so, you will have no fellowship with the unfruitful works of darkness, you will be afraid of the least appearance of sin, or temptation to it, lest it separate between you and your God. Again, this year the vessel of mercy that was like a brand in the fire, is plucked out, and hung upon the nail fastened in a sure place; and therefore I ask, Where and on whom hangs the main stress of thy salvation from sin, Satan, hell, and wrath? Dost thou lay the weight where God has laid it, even upon the foundation God has laid in Zion? Again, this year the foundation of a new temple is laid for God to dwell in; and therefore I ask, Art thou concerned to keep the temple pure from every thing that has a tendency to defile it? "The temple of God is holy; and if any man defile the temple of God, him shall God destroy." You will study to be holy in soul, body, and in all manner of conversation. Now, I say, try by these, or the like questions, whether or not the year of applied redemption be come.

And if so, then I have a word of Exhortation to offer you. Is the year of thy redemption come? Then,

1. Be exhorted to remember the year of thy redemption, both the year in which it was purchased, and the year in which it was applied by the power of the eternal Spirit. The children of Israel are frequently commanded to remember the year and day in which God brought them forth out of the land of Egypt, Deut. 16:1 "Observe the month of Abib, and keep the passover unto the Lord thy God; for in the month of Abib the Lord thy God brought thee forth out of the land of Egypt." Were they obliged to remember their typical and temporal redemption? and shall not we much more remember the time of our spiritual and real redemption? It is indeed a time that is to be remembered through all generations of God's Israel.

2. Now, upon a thanksgiving day, celebrate the praises of your great Redeemer, who had the year of your redemption so much at his heart: Jer. 31:11–13, "The Lord redeemed Jacob, and ransomed him from the hands of those that were stronger than he: therefore come and let us sing in the heights of Zion." I remember it is said, Is. 24:16, "From the uttermost parts of the earth have we heard songs, even glory to the righteous;" that is, unto Christ Jesus the righteous. It is, as I conceive, a promise of an echo that should be heard among the Gentile nations upon the publication of the year of redemption among them; echo of praise should be heard rebounding to heaven upon utterance of this joyful sound, which you have been hearing this day, and the days bygone. O therefore let songs be heard among you from this wing of the earth, glory, glory, glory to Christ Jesus the righteous. Glory to him, who though he be the mighty God, yet was made of a woman, took on him my nature, that he might become my kinsman, and have the right of my redemption. Glory to him, who, though he be the great Lawgiver, was made under the law, that I might not sink under the curse and condemnation of it for ever. Glory to him, who laid the foundation of the house of mercy, which shall be built up for ever, and has brought me within the walls thereof, and given me a name and place there, even an everlasting name that shall not be cut off. Glory to him that has rent the vail of the temple from top to bottom, so that I see now there is no impediment on God's part to hinder my access unto God and glory. Glory to that righteous one, who is become the Lord my righteousness, having magnified the law, and made it honourable, and the Lord is well pleased for his righteousness' sake. Glory to him that has finished transgression, and made an end of sin; and it is so much ended, that it shall never have power to condemn me; he "condemned sin in the flesh: and therefore there is no condemnation to them that are in Christ Jesus." Glory to the great Redeemer, that has confirmed the covenant, and made it sure with his own blood, so that the mountains shall depart, and the hills be removed, but his covenant of peace shall never depart. Glory to him, that entered the territories of death, the king of terrors, and came forth again like a renowned conqueror, carrying the keys of hell and death in his hand. Glory to him, that has quenched the flames of wrath with his own blood, that would have consumed me for ever, and that through him God is a God of peace, and he is declared to be so by the resurrection of Christ Jesus from the dead; so that I can now take up that song, Is. 12:1, 2, "Though thou wast angry with me, yet thine anger is turned away, and thou hast comforted me. The Lord has become my salvation," &c. O glory to the righteous One, who as he was delivered for my offences, so he is risen again for my justification, and I am discharged of my debt in him; he being justified, I am acquitted, and can say, "Who can lay any thing to my charge?" O glory to Christ Jesus the righteous, that because he lives, I shall live also: and "though worms shall destroy this body, yet in my flesh shall I see God." O glory to him that is ascended to heaven as my Forerunner, and to be an advocate for me with his Father and my Father, with his God and my God, and I look for him to come the second time without sin to my everlasting salvation. Thus, I say, let these or the like songs be sent up as an echo of praise from the uttermost parts of the earth. And to quicken you unto this exercise, consider,

1st, It is commanded and required of you, as a due debt for his kindness to you, "Rejoice in the Lord, ye righteous: and shout for joy, all ye that are upright in heart."

2dly, It is commended as a suitable and agreeable exercise; "Praise is comely for the upright:" Psal. 92:1, 2, "It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O Most High; to shew forth thy loving-kindness in the morning, and thy faithfulness every night."

3dly, This is the very design of your formation, especially as one of the redeemed of the Lord: "This people have I formed for myself, that they may shew forth my praise."

4thly, The more you sing his praises, the more occasion you shall have to sing: the thankful beggar is best served; and the thankful believer shall be made fat, and have his mouth more and more filled with the good of God's chosen.

5thly, This will be your occupation for ever in the land of praise that is above, to sing the praises of the great Redeemer, as you see, Rev. 5:9, 10. And therefore you should even be lisping out the song of praise in a strange land.

6thly, It is for the honour of your Redeemer, that you celebrate his praises: "Whoso offereth praise, glorifieth me," says the Lord, Ps. 50:23. This is all the revenue that he receives either from the church militant or triumphant, Ps. 65:1. "Praise waiteth for thee, O God, in Zion." And sure if you be among the number of the redeemed, you will not deny or withhold the Redeemer's tribute.

Quest. How shall we praise him?

Answ. 1. O praise him by believing in him and on him. Abraham, the father of the faithful, glorified him by believing, so should all the seed of Abraham: "He staggered not at the promise through unbelief; but was strong in the faith, giving glory to God." It is for the honour of your Redeemer that you give credit to his word of promise, and that you trust and credit him with all your concerns, in time and through eternity.

2. Praise him by thinking much upon him: "While I was musing the fire burned; then spake I with my lips." When the heart indites a good matter concerning him, the tongue will be as the pen of a ready writer. O, says David, "My meditation of him shall be sweet, and I will be glad in the Lord." And let your thoughts of him be high and raised thoughts, saying, "Whom have I in heaven but thee? and there is none in all the earth that I desire besides thee."

3. O praise your Redeemer, by commending him unto others, and by studying to make his name to be remembered for ever. This was the practice of the spouse and bride of Christ, Ps. 45:17. and Song. 5:10. You can do him no greater honour, than to make the favour of him known in all places, and in all companies where you have occasion to appear.

4. O praise him by a single regard unto his preceptive, and a holy submission unto his providential will. When he manifests his commanding will, be ready to run his errands, and do whatsoever he commands you; and when he brings you under affliction, lay yourselves at his feet, and say, "Here am I, let him do to me as he sees meet."

5. Praise him by a stedfast and resolute owning him and his truths, his ways, his ordinances, his worship, in this day of blasphemy against him, contending earnestly for the faith delivered to the saints; and in your sphere, testify against every thing that has a tendency to bring a reflection upon his glory.

6. Praise him by inviting others to join with you in celebrating his praise. O, will the soul say, I am under such a burden of obligations to him, that I would even invite the whole creation, angels and men, sun, moon, and stars, to join issue with me, in helping me to lift up his great and glorious name: "O magnify the Lord with me, and let us exalt his name together." This was frequently David's practice, Ps. 103:20–22, and Ps. 148. throughout to the end.

I conclude at present with a word of exhortation unto all in general. O Sirs, what shall I tell you, the year of jubilee, the year of release and redemption is come; and I tell you that it is even come to you, to every soul hearing me, I proclaim the acceptable year of the Lord, as well as the day of vengeance from our God against all that will not embrace it. We come in the name of the Lord of hosts to proclaim a purchased redemption to every one of you; "That God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." O let this joyful sound be received, let this acceptable year of the Lord be accepted of you by faith, and let your soul say, "O blessed be he that cometh in the name of the Lord to save us."

I told you in the doctrinal part what great and glorious things are done for sinners in the year of exhibited or revealed redemption; O improve the day, the year of your merciful visitation.

1. In this year light is arisen to you who were sitting under Pagan, Popish, and Prelatical darkness, even the light of a gospel revelation. And therefore let me exhort and beseech you to beware of continuing under the power of darkness, beware of continuing ignorant and blind, as to the knowledge of that Redeemer, that life and immortality that is brought to light by the gospel; for ignorance of God, where the gospel light shines, will be punished with a double vengeance; Christ will come, "in flaming fire, to take vengeance on all them that know not God, and obey not the gospel."

2. I was telling you, that this year of exhibited redemption the throne of grace is set up among a people, and proclamations of grace issued forth from it to the wretched, miserable, blind, and poor, and naked. And therefore, O let me beseech you to come to this throne of grace, "that ye may obtain mercy, and find grace to help you in time of need." And let not a sense of sin and unworthiness keep you back; for a throne of grace is not made for the worthy, but for the unworthy, it is made for beggars, for bankrupts, for those that are undone, and the throne of grace has its standing by liberality.

3. This year God is planting his batteries against the high imaginations of the heart, and summons rebels to surrender their hearts unto him. And therefore open the gates, saying, "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, and the King of glory shall come in."

4. This year Jacob's ladder is set up that reaches to heaven. And therefore let every man try if he can scale heaven by it, in order to recover that glory and happiness which we all lost, by the sin of the first Adam.

5. This year the fountain of the great deeps of the love of God in Christ are broken up, good-will toward man upon earth is proclaimed. And therefore let every man cast himself into the arms of a God of love and mercy: "How excellent is thy loving kindness, O God! therefore the sons of men shall put their trust under the shadow of thy wings."

6. This year God reveals, and brings near his righteousness to you who are guilty criminals; in this year the righteousness is revealed, offered, presented to you. And therefore take the benefit of it, submit to it, put it on, that you may stand in judgment.

7. This year the fruits and leaves of the tree of life are scattered and shaken in our valley of vision. And therefore gather, apply, and eat, that you may be filled and healed; O taste of the bunches of the grapes of the true vine, and your souls shall live; O apply the healing leaves of his promises, that you may partake of the good promised.

8. This year the pure river of water of life runs from under the throne of God, it runs even in our streets and broad ways. And therefore "whosoever will, let him come and drink:" O poor dying sinner, taste but of this water, and it shall be in thee "a well of water springing up unto everlasting life."

9. This year the manna of heaven is rained down, God's banqueting house is opened, he is making to you a feast of fat things. And therefore, O starving sinner, come and take, and eat and drink abundantly; for there is bread enough here, and to spare: and as every man and woman in the camp had a right to gather the manna, so has every soul a right to take Christ, and to eat his flesh, and drink his blood, by an applying faith to make use of him for wisdom, righteousness, sanctification, and redemption.

10. This year the city of refuge is standing open, that every sinner that has slain his soul by sin may flee in for shelter from avenging wrath. And therefore, O turn in to your stronghold, for you are prisoners of hope; you have as good a right to flee to Christ for shelter, as ever the manslayer had to run to the city of refuge: and, let me tell you, all refuge will fail you but this only; none of the other cities of Israel, nor yet the man's own home, could be a shelter to him; so here.

11. Lastly, This year Christ's testament and latter-will is opened, and opened to all the hearers of the gospel, and every man allowed and required to put in for his share of the legacies, yea, to claim the whole legacies of the testament. And therefore, O let us enter, "lest a promise being left us of entering into his rest, any of us should seem to come short of it;" O set to your seal to the testament by believing, which Christ has sealed with the blood of his heart; and let not unbelief or Satan cheat you out of your souls, when you have such a good charter for your salvation, and the command of God to use it, and lay hold on it, John 5:39, "Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me."

IS. 63:4.—"For the day of vengeance is in mine heart, and the year of my redeemed is come."

THE THIRD SERMON ON THIS TEXT

THE doctrine I observed from the words was this, That as the year of the redeemed is the joy of the Redeemer; so he has fixed the time for resenting and avenging their quarrel in his heart. This doctrine consists of two branches. 1. That the year of the redeemed is the joy of the Redeemer. 2. That the glorious Redeemer has the time of avenging the quarrel of his redeemed fixed in his heart.

I have already discoursed upon the first branch of the doctrine; where I endeavoured to speak,

I. Of the Redeemer.

II. Of the redeemed.

III. Of the year of the redeemed.

IV. Proved that the year of the redeemed is the joy of the Redeemer.

V. Applied.

I proceed now to the second branch of the doctrine, viz., That Christ our glorious Redeemer has the time of avenging the quarrel of his redeemed fixed in his heart: The day of vengeance is in mine heart.

In discoursing this, through divine assistance, I shall endeavour to observe the following method and order:

I. Who is the grand enemy of the redeemed, whom Christ our Redeemer hath in his eye here.

II. Inquire into the ground of the quarrel.

III. Speak a little of the vengeance of the Redeemer that lights on the enemy of the redeemed.

IV. Inquire into the stated time of vengeance, here called a day.

V. Why this is said to be in his heart: The day of vengeance is in mine heart.

VI. Apply the whole.

I. The first thing is, to inquire who is the grand enemy that the glorious Redeemer has in his view, when he says, The day of vengeance is in mine heart. I answer, The grand enemy at whom he levels his vengeance, is Satan, the great deceiver of mankind. If we observe the current of the scriptures, in giving an account of our Redeemer's conduct in bringing about the glorious work of man's redemption, his great contest and conflict has been with this enemy from first to last. Look we to the first promise, Gen. 3:15, it was wrapt up in a threatening against Satan in the form of a serpent, "It, viz. the seed of the woman (Christ) shall bruise thy head, and thou shalt bruise his heel." As if he had said, O Satan, I will be avenged on thee for the injury thou hast done to the woman and her seed, I resent their quarrel, and, by one born of a woman, I will bruise thy head, destroy thee and all thy works. When Christ actually appeared upon the stage of time, he actually entered the lists with this enemy: Matth. 4, "He was led into the wilderness to be tempted of the devil," and there first began to put to flight this leader and commander of the armies of the aliens. The great scope of his doctrine was, to overthrow Satan's kingdom; and he tells us, that he saw Satan fall like lightning from heaven before the preaching of his disciples. Many of his miracles were just the throwing Satan out of the bodies of men, of which he had a visible possession. His death was a fatal stroke at the head of the serpent. "Now (says he) is the judgment of this world come; now is the prince of this world judged." Agreeably unto this is that which you have, Col. 2:15, "Having spoiled principalities and powers, he made a shew of them openly, having triumphed over them in it." Heb. 2:14, "Through death he destroyed him that had the power of death, that is, the devil." 1 John 3:8, "Whosoever committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, to destroy the works of the devil." And Rev. 12 we shall find, that the war is principally managed between Michael and his angels, and the devil and his angels. Thus you see who is the principal enemy that Christ has in his view, when he says in my text, The day of vengeance is in mine heart. But now though Satan be the leading enemy, yet other enemies they come in also of course; for vengeance is designed against all the works of the devil, and against all his confederates, as well as against Satan himself, as you may hear afterward.

II. The second thing is, to inquire into the ground of the quarrel that our Redeemer hath against this enemy. I shall not stand to inquire what was the first sin of the devil, for which he was tumbled down from heaven to hell; though it is pretty clearly suggested to us, that being lifted up with pride, he fell into condemnation. But the special quarrel that our Redeemer here hath in his eye, is the injury done to his redeemed; and therefore the day of vengeance and the year of the redeemed are coupled together.

Quest. What injury had Satan done to the redeemed?

Answ. 1. Satan had deceived them. He put a cheat upon our first parents, telling them that the tree was good, and that by eating of it they should become as gods, knowing good and evil, whereas the very reverse was the truth: and this has been, and is his continued work to deceive, therefore called the great deceiver of mankind. Now, this is one quarrel for which the day of vengeance is in his heart against him.

2. By deceiving them into sin, he defaced the image of God which he had stamped upon man. When man first dropt out of the fingers of his Maker, he bore the lively print of his Creator's fingers, yea, his very image, consisting in knowledge, righteousness, and holiness; but no sooner had Satan deceived us into a transgression of the divine commandment, but immediately his gold became dim; instead of being like God, as the deceiver told them, they became like devils, the hue of hell immediately appeared on them, instead of the beauty of heaven; their minds being filled with darkness, instead of knowledge; their hearts being filled with enmity against God, instead of being filled with love to him; their affections flagging, and settling upon the earth, and licking up the dust like the serpent, instead of towering upward toward things that were above.

3. He had made them liable unto the curse of the law, and the wrath of God with himself. God had said, "In the day thou eatest, thou shalt surely die;" and the law said, "Cursed is every one that continueth not in all things written in the book of the law to do them." Now, Satan had brought them under this; for even the elect of God, as well as others, because of the breach of the law, are the children of wrath and condemnation. This is another quarrel which the Redeemer resents upon the enemy.

4. Satan had not only brought them under the curse of God, but he had made them his own slaves, led them away as his captives to work his work, yea, had armed God's favourites, and brought them out in open rebellion against God; for "the carnal mind is enmity against God," and we are "enemies in our minds by wicked works." He had filled their hearts and hands with weapons of rebellion against heaven, such as unbelief, enmity, pride, ignorance, vanity, carnality; and their very bodily members were become instruments of sin and unrighteousness. Thus you see what injury Satan had done to the redeemed: and all this he had done out of plain malice against God himself, to rub an affront upon the Majesty of heaven, who had with his omnipotent arm cast these mighty spirits out of their seats in heaven; and because he could not shake the throne of God, therefore he wrecks his vengeance upon God's viceroy in this lower world, whom he had crowned with glory and dignity, and put all things under his feet. Now, because of all this, Christ the Son of God resolves to be about with this enemy, saying, The day of vengeance is in mine heart.

III. The third thing was, to inquire what vengeance is it that our Redeemer takes upon this enemy of the redeemed. I find this vengeance on Satan variously expressed in scripture. In the forecited Gen. 3:15, it is called a bruising of his head, which implies a deadly and destructive wound that he should never again recover. Sometimes it is called a judging of the devil, John 16:11, "The prince of this world is judged." Christ brought him like a condemned panel to his bar, and passes sentence upon him for the injury done to his redeemed. Sometimes it is called a destroying of the devil, Heb. 2:14, "He destroyed him that had the power of death, that is, the devil." So 1 John 3:8. The great destroyer of mankind is destroyed himself by the Lion of the tribe of Judah, the avenger of our blood. Sometimes again it is called a spoiling of principalities and powers, Col. 2:15. That enemy he had made a prey of the redeemed; but Christ comes as the Captain of salvation, and spoils him of his prey, "divides a portion with the great, and shares the spoil with the strong." Thus you see how this vengeance of the Redeemer is expressed. But to clear this matter a little more fully, I will tell you of several pieces of vengeance that our Redeemer executes upon Satan in the resentment of our quarrel, or in revenging our blood.

1. Our glorious Redeemer, in resenting of our quarrel, he invades Satan's usurped kingdom and government, which he had established in this world. Satan is called the god of this world; and he had it so much under his power, that there is not one of Adam's family but is wholly devoted to his service and obedience; by nature "they are altogether become filthy; there is none of them that doth good, no not one." Now when Satan is, as it were, in the peaceable possession of his kingdom, our glorious leader and commander, Jesus Christ, he takes an expedition from heaven against him. Had there been a party of Adam's race disaffected unto the devil's empire, and ready to join him when he entered the devil's territories, one would think it might have been some encouragement, but no such thing in the present case; they were wholly devoted to his service and obedience, and therefore, in the verse immediately following my text, he says, "I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me, and my fury it upheld me." But, notwithstanding of this discouragement, he invades Satan's kingdom, and doth it alone; and at the very first inroad which he made upon him, which was in a word of promise, he wrests the poor woman, whom he had deceived, out of his paw and power; for it is very remarkable, that the words of the first promise, in the original, run thus, "I will put enmity between thee and this woman;" plainly intimating, that she was the first believer, the first that threw off the devil's yoke, and joined herself unto the Son of God, by virtue of that promise. And the whole scriptures are but a large commentary upon that promise, and a further opening of it; he has ever since, and is at this day, by the same engine of the gospel, battering down his kingdom in the world, and will carry it on by the same means, till he has quite driven him out of his possession.

2. Our glorious Redeemer, he outshoots the devil in his own bow, or, to use a scripture phrase, "he takes this wise spirit in his own craftiness, and turns the counsel of the froward spirit headlong." No doubt Satan, that old serpent, when he had brought our first parents to break the covenant of works, thought with himself, that now he was secure of his prey, and that it was impossible God could save men, in a consistency with the honour of his law, justice, and faithfulness. The law was broken, and therefore justice was obliged to destroy him; and the faithfulness of God was engaged to execute the threatening, "In the day thou eatest thereof, thou shalt surely die." No doubt, Satan thought his kingdom safe and sure, when the very justice, law, and faithfulness of God, yea, his holy sovereignty, and other perfections of God, obliged him to leave poor fallen man under his power. But our glorious Redeemer, he finds a way how to recover the honour of his law, justice, faithfulness, holiness, and sovereignty, in the salvation of lost man. He so orders it, that the law, instead of being a loser, is magnified and made honourable; justice, instead of sustaining prejudice, receives a full and complete, yea, infinite satisfaction; the faithfulness of God in his threatening, is secured by the execution of it upon himself, as our surety, and divine faithfulness pledged for the salvation of the woman and her believing seed; the sovereignty of God is more displayed than ever, while he makes grace to reign through righteousness to eternal life, by Jesus Christ our Lord. Thus the main batteries which Satan had reared, and under which he lay intrenched, are overthrown, and turned to his ruin, and the ruin of his kingdom.

3. Our glorious Redeemer, and avenger of our blood, in resenting our quarrel, he condemns sin, the first-born of the devil. What greater vengeance can you execute upon a man than to slay his first-born before his face? This our glorious Redeemer doth to Satan; he "condemned sin in the flesh, yea, he finished it, and made an end of it." By sin the devil had done the greatest mischief in the world; by sin he had robbed God of his glory, and cast dirt upon all his perfections; by sin he had disturbed God's government in the world; by sin he had defaced the image of God in man, and ruined his principal workmanship. Now, says Christ to Satan, I will condemn and destroy thy first-born before thine eyes. And accordingly he abolishes the guilt of it, that it cannot condemn; he destroys the power of it, that it may not reign; he washes off the filth of it, that it may not separate or break up communion; and, at last, takes away the very being of it in all the redeemed. And O what a vengeance is it upon Satan to see his first-born thus ruined and destroyed before his eyes.

4. Our glorious Redeemer, in avenging of our quarrel, he wrests the keys of death and hell out of the devil's hand. Immediately upon the entry of sin, justice, in pursuing the criminal, delivers the keys of death into the hand of the devil, as a jailor and executioner; and, no doubt, he thought himself very sure of his dominion over man, when the keys of hell and death were in his own hand; but Christ having abolished sin, and satisfied justice for the sin of man, all power in heaven, earth, and hell, naturally falls into his hand: but Satan being loath to resign the power of death, Christ through death destroys him, and spoils him of his power, even upon the cross, where he seems most to triumph; and Christ he holds up the keys in his hand, in the view of the redeemed, crying, "Fear not; I was dead, and am alive, and I live for evermore; and have the keys of hell and death:" and it is easy to think, how galling this is to that proud spirit, to see the keys of death in the hand of our blessed Kinsman.

5. This is not all, but our glorious Redeemer, in avenging our quarrel, he lays a heavy chain upon the roaring enemy, that he has not power to go one hair-breadth, but as his chain is lengthened or shortened by the controlling and invincible hand of our Redeemer. We are told, Jude 6, that he has them, viz. the fallen angels, "reserved in everlasting chains under darkness unto the judgment of the great day." The devil is under a threefold chain: a chain of sin, under the bonds of iniquity; and the bond of his own sin, which he has put on, he never can or will put off: a chain of guilt in his conscience, which he can no more shake off, than he can cease to be; and under this chain he shakes and trembles, carrying hell about with him wherever he goes: and then there is the chain of infinite power exerted by the Son, as our Redeemer, the man of God's right hand; he binds the strong man, and spoils him of his goods. We are told in the book of the Revelation, that Christ takes him and binds him a thousand years, lays him under a restraint, that he cannot do the mischief he would be at. He could not harm Job till he was allowed; he could not enter into the Gadarene swine without his allowance. And with what ease did Christ, even when in a state of humiliation, by a word speaking, cast him out of the souls and bodies of men?

6. Christ, in executing vengeance upon Satan, he not only by the power of his word brings his strongholds in the heart to ruin; but he takes those who were his slaves and vassals from under his power, and arms them with his truth, as a shield and buckler, whereby they make war against him under Christ's conduct, as their leader and commander. And O what a galling vengeance is it unto that proud spirit, to have those who were his bond-slaves fighting against him, resisting him, quenching his fiery darts, and putting him to the flight! "Resist the devil," says Christ, "and he will flee from you."

7. Christ, in avenging of our quarrel, not only conquers him, and binds him, and wrests the prey out of his hand; but he makes a spectacle of him, and of all his legions. Col. 2:15, it is said, that "he made a shew of principalities and powers." Some think that in the expression there is an allusion unto the Roman conquerors, who, in their triumph, led their enemies along in chains, as trophies of their victory; so Christ, in his very cross, he made a shew or spectacle of principalities and powers to the whole world of spirits, the good angels looking on Satan as foiled by their great Lord in the nature of man. O what a vengeance was this unto Satan! how galling unto the proud Lucifer!

8. Christ, the avenger of our quarrel, makes as it were a lane and road between heaven and earth, by his own ascension, through the very territories of the devil, who is called "the prince of the power of the air." When Christ ascended in our nature, he went through the air, where the devil hath his principal power, and twenty thousand chariots of angels attending him; and through that same road all the redeemed do follow him at death, under a guard of angels. And O how galling is it unto that proud spirit, to see poor believers passing safely through his territories, to take possession of those thrones, that were vacated by his fall, and the fall of those legions which he drew with him!

9. Our glorious Redeemer, in further resentment of our quarrel upon Satan, he will at the last day make the poor believer, who was once under his power, and whom he many times harassed with his fiery darts, to judge and condemn him: "Know ye not that the saints shall judge angels?" O how galling will it be to that proud spirit to stand at the bar, and see the believer upon the bench, especially when the God of peace shall call them to come and tread him under their feet, for the many injuries that he did to God and them! then "shall the righteous rejoice when he seeth the vengeance." And then, to conclude this head, Christ, in a way of vengeance, will shut up the devil and all his adherents, in that everlasting fire, that he hath prepared for them. "Tophet is ordained of old: for him (the king of the bottomless pit) it is prepared: the pile whereof is fire and much wood, and the breath of the Lord, like a stream of brimstone, doth kindle it."

10 He burns his galleries, where he has walked up and down: "The earth and the works thereof shall be burnt up," &c. And this much for the third thing.

IV. The fourth thing was, to speak a little of the day of vengeance, or of the stated time of the Redeemer's avenging of the quarrel of the redeemed. But this question is much prevented by what has been already said: only for clearing this, know that there is a time of Christ's being avenged upon him in his own person, and a time of his taking vengeance upon him in his members.

First, I say, there are some seasons of his taking vengeance upon him in his own person. As,

1. Upon the back of his first sin, when that proud spirit, swelled with ambition, attempted the throne of heaven, the Son of God, armed with his Father's power, turned him and his apostate legions down from heaven to hell: 2 Pet. 2:4. "He spared not the angels that sinned, but did cast them down to hell."

2. The day of Christ's incarnation and manifestation in the flesh. Ever since the fall of Adam to the birth of Christ not one had entered this world without the devil's livery of a depraved nature upon him, being enmity against God; but when Christ appeared, the prince of this world had nothing in him: he was "holy, harmless, undefiled, and separated from sinners." He entered the field of this world wearing the white livery of original righteousness; and, no doubt, by this very badge the devil would know him to be the promised seed of the woman, that was to bruise his head, which could not fail to strike him and his infernal legions with fear and terror, that now their kingdom was to fall, and their usurped empire was to be overturned.

3. Another day of vengeance was at the death of Christ, when through death he was destroyed: death was his own engine, his own contrivance, and he is destroyed by his own weapon.

4. Another day is the day of the last judgment; for which day they are said to be reserved in chains; plainly intimating, that whatever hell of misery the devil be in already, yet there is a further vengeance abiding him at the second coming of Christ.

Secondly, I shall here only subjoin a few reasons when Christ is avenged upon this enemy in his members, or in the redeemed.

1. The vengeance of a Redeemer falls upon this enemy in the day of conversion; for then the Redeemer, by the power of his sovereign grace, pulls the poor lamb out of the very jaws of the lion; the soul is then translated out of the power of darkness into the kingdom of his dear Son; the strongholds of that enemy, which he had reared up in the heart, are ruined.

2. The day of believing, when the poor soul, by the power of the Spirit of faith, is brought to set to its seal that God is true. The great work of the devil is to slander God in this world, as if he were not worthy of credit, as if his word were not to be trusted; he abode not in the truth himself, and he cannot endure to see any man or woman abiding in the truth, or assenting to it. This was the engine whereby he ruined our first parents: at first he brought them to discredit what God had said concerning the evil and danger of eating the forbidden fruit: Yea, says he, has God said so and so unto you? He persuaded them that it was otherwise than God had spoken, and then he had an easy prey of them. Thus, I say, it is Satan's main work to slander and reproach God, as if he were not to be trusted. Now, when a poor soul, notwithstanding of all his arts and hellish subtleties, sets to its seal that God is true, and ventures its eternal salvation upon the veracity of a promising God in Christ; what can be more galling and tormenting unto that enemy, than when they who were his bond-slaves give him the lie, and subscribe unto the truth of God in his word?

3. The renewed actings of faith under strong temptation is another season when the Redeemer's vengeance falls upon that enemy; this is a time when his fiery darts are quenched, and made to recoil upon himself to his own disgrace. And O how doth it gladden the heart of the great Captain of salvation, to see his soldiers acquitting themselves so well in the field of battle against his deadly enemy, resisting him and putting him to flight, and breaking his bows of steel in pieces!

4. The day of special nearness and access to God in his ordinances, when the poor believer is privileged to ride in the chariot of the wood of Lebanon with the King, brought into his banqueting house, made to sit down under his shadow with great delight. The enemy cannot endure to see any intimacy between God and man: his great design, at first, was to make a breach; and when he sees the breach made up, and God and man in good terms, how must he grind his teeth for vexation to see his great design baffled? Then it is that God covers a table to his people in the presence of their enemy, the enemy and avenger looking on with spite and vexation of spirit.

5. When the Redeemer rides in state in the chariot of the gospel through a land, when he "goes forth conquering, and to conquer," brings multitudes of souls to yield themselves unto his obedience, this is a day of vengeance upon Satan and his kingdom. Luke 10:17, 18, when the seventy disciples returned from preaching the gospel among the cities of Israel, and gave Christ an account of their success with joy, he immediately answers, "I saw Satan fall like lightning from heaven." The disciples triumphed in their casting out of Satan from the bodies of men; but Christ sees, and rejoices in the fall of the devil from the interest he had in the souls of men, which is called his power in high places, Eph. 6:12.

6. The day when an honourable testimony is given for Christ in a church, or among a people, against errors and blasphemies that the devil and his emissaries have vented, to the darkening of the Redeemer's glory, that is a day of vengeance upon Satan. Error is one of the main pillars of his kingdom, and one of his principal engines for hurting the kingdom of Christ, and poisoning the souls of men; now, when the church is helped to cleave firmly to the truth, and to bear witness unto the Redeemer's glory, she is "terrible as an army with banners" unto Satan and his emissaries.

7. The day of death, when the poor believer is guarded to glory through his principality, by some of these chariots of angels which accompanied Christ when he ascended: the poor believer then mounts up to heaven quite out of the reach of Satan's fiery darts; and this cannot shun to torment "the enemy and the avenger," as Satan is called, Psal. 8:2, Thus you see what is the day of vengeance.

V. The fifth thing was, to inquire why this day of vengeance is said to be in the Redeemer's heart? Unto this I answer briefly in these two or three things. The day of vengeance is in mine heart, it implies,

1. That he had firmly purposed, resolved upon it. It is, as if he said, among the irreversible decrees of Heaven, That the head of the old serpent shall be broken by the seed of the woman.

2. It is in mine heart, it implies that the thoughts of it were a pleasure and delight unto him. As Christ delighted in the habitable parts of the earth, and rejoiced to come for the salvation of men; so at the time he rejoiced to take vengeance upon Satan, and ruin his kingdom, like a victorious and invincible general, he delighted to whet his glittering sword, and to render vengeance unto his enemies, and a reward unto those that hated him, and refused that he should rule over them.

3. It is in mine heart, it implies, that he had not forgotten the quarrel he had with Satan and his works; no, no, As if he had said, Although it be some thousands of years since I said that I would bruise the head of that serpent; yet do not think that the quarrel is forgotten, no, it is fresh in my mind, The day of vengeance is in mine heart; although sentence be not speedily executed, yet I will be about with him, and when I go to work, I will accomplish it with a vengeance indeed.

4. It is in mine heart, it implies, that the stated time of final vengeance lay as a secret in his own breast, for the times and seasons he hath kept in his own power; only this we know in general, the time will come when he sees it most for his own glory, and the good of the redeemed.

VI. The sixth thing was, the Application of this branch of the doctrine. The first use shall be by way of Information in these following particulars.

1. Hence we may see a beautiful ray of the supreme Deity of our Lord Jesus Christ, in opposition to that damnable error of Arianism that is now upon the field in the church of Scotland. What can be a clearer argument for proving him to be the supreme, self-existent, independent God, than this very word expressed by him in my text, The day of vengeance is in mine heart? Vengeance is the prerogative of God alone: Rom. 12:19 "Vengeance is mine; and I will repay it, saith the Lord." Would ever the Son of God invade his Father's prerogative, if he were not the same in substance, equal in power and glory with his eternal Father? They who derogate from his divine glory, as if he were not the supreme God, and the very same God numerically with the Father, they join a confederacy with the powers of hell against the glorious Redeemer, and consequently lay themselves open to the same vengeance that is in the heart of the Redeemer against Satan and all his works; and instead of getting thanks from the Father for lessening the glory of the Son, out of a pretended design of magnifying the glory of the Father, they expose themselves to the vengeance of the Father as well as of the Son; for it is the will of the Father, "That all men should honour the Son, as they honour the Father," with the same degree of honour; and the Father reckons himself disparaged when dirt is cast upon the face of his Son; for the Father declares, that even as our Mediator, "he hath given him a name above every name, that at, or in, the name of Jesus every knee should bow, and every tongue might confess, that Jesus Christ is the Lord to the glory of God the Father." And I would earnestly recommend it unto all that bear a hearty love unto the Redeemer, and his cause and kingdom, that they may make their earnest prayer unto God, that the next ensuing assembly may be guided of God to give a faithful and honourable testimony unto his supreme Deity, which is called in question, and to pass a just and deserved censure upon that notorious blasphemer of the KING of kings, and LORD of lords, the blessed avenger of our blood.

2. See from this doctrine how the kindness and love of God our Saviour toward men hath appeared. Why, here is the greatest evidence of it that it was possible for God to give; why, he sends his own Son upon an expedition to this lower world, arms him with his power and authority as our Redeemer, to avenge our quarrel upon that Apollyon, the deceiver and destroyer of mankind; and when he is giving him his commission to bruise the serpent's head, he engages that his arms should be strengthened in his undertaking, and that he would "beat down his foes before his face, and plague all those that hated him," Psal. 89:23. O Sirs, if we could but lift up the eye of faith, and view him in his goings forth in our quarrel, which were of old, from everlasting, if we could but behold him in his marches and counter-marches in pursuit of our enemy, we could not miss to join issue with the church, in the 1st verse of this chapter, saying, "Who is this that cometh from Edom, with died garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength?" O Sirs, will you but behold the hue and colour of his garments, how they are dyed red with his own blood, and the blood of his enemies in avenging our quarrel, like one that treadeth in the wine-fat, and see if you can call his love and kindness in question.

3. See hence how much we that are called Christians are obliged to celebrate the memorials of his death. Why, he died in the resentment of our quarrel, and in avenging us of our enemy that had ruined and destroyed us; in bruising the head of the serpent, he had the heel of his human nature bruised, insomuch that his very blood and human soul was bruised out of his body: his death, as it was a satisfaction to justice; so, at the same time, it was a fatal blow given to Satan's kingdom in the world; it was a condemning of sin, that it might not have the power to condemn us; it was a tearing of our debt-bond unto the law and justice of God, whereby, by our own consent, we were bound over unto the power of sin and Satan for ever and ever. O then, are we not obliged to keep up the memorials of his death, in obedience to his own command, till he come again?

4. See hence the misery of all unbelievers, and why they are condemned already, and the wrath of God abides on them. Why, the reason is, they will not join hands with the Son of God, the avenger of our blood; they will not come unto him for life, but will still cleave unto Satan, and join with him in studying to make God a liar; and therefore the devil's vengeance must light upon them: hence we find all unbelievers, who would not have Christ to rule over them, herded in with the devil and his angels in the final sentence of the last day, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." As if he had said, You would not come out of the devil's camp, you would needs work his works which I came to destroy; and now therefore you must drink of the cup of his vengeance for ever.

5. See hence the happiness and safety of believers, the redeemed of the Lord. Why, they are under the protection of the great Redeemer, and the day of vengeance is in his heart against all their enemies, vengeance upon Satan, and vengeance upon all that harm them. Sirs, whatever you may think of it, it is a dangerous thing to trouble or molest any that have the image of Christ in them; why, "Their Redeemer is mighty, the Lord of hosts is his name;" and he has said, that "it is a righteous thing with him to render tribulation to these that trouble them;" he shall be "revealed from heaven with his mighty angels, in flaming fire, taking vengeance on all them that know not God, and obey not the gospel."

6. See hence a good reason for patience under all the afflictions and persecutions of a present life. Why, believer, Christ has taken thy quarrel in hand, he has said, The day of vengeance is in mine heart. Believers have good reason to pity, and pray for them that despitefully use and persecute them; for if mercy do not prevent, the Redeemer's vengeance will inevitably pursue them: and sure I am, there is none that have the spirit of Jesus in them, but will be ready to say, with the prophet Jeremiah, when speaking of his enemies, and when he saw the wrath that was coming upon them, "I have not desired the evil day, O Lord, thou knowest;" but rather that they may find mercy before the day of vengeance come.

7. See hence one great reason why Christ's visits are so sweet and acceptable to believers. One grand reason is, because whenever he comes to visit his redeemed, he takes vengeance on their grand enemy Satan, by relieving them from the oppression of sin, which is (as I said) the first-born of the devil. The apostle John tells us, "For this purpose the son of God was manifested, to destroy the works of the devil," 1 John 3:8. And if you would know what the grand work of the devil is, see ver. 5, where it is said, "Ye know that he was manifested to take away our sins." This was the design of his manifestation in the flesh, this is the design of his manifestation by the word, and this is the design of his manifestation, whether at first conversion, or in his after visits and manifestations. And therefore it is no wonder though a poor believer, groaning under the body of sin, or under the temptations of Satan, cry out through the intenseness of his desire, "O when wilt thou come unto me! O that I knew where I might find him! O that it were with me as in months past!" Why, it is no wonder, that moment that the Redeemer sets his foot upon the threshold of the believer's doors, all the works of the devil in the soul of the believer, whereby he is burdened, fall down like Dagon before the ark of the Lord, the presence of Christ by his Spirit brings immediate relief.

Many other inferences might be made, if I were not afraid of time. As,

1. This doctrine lets us see why the devils cried out when they saw Christ even in the state of humiliation, saying, "What have we to do with thee, Jesus thou Son of God? art thou come to torment us before our time?" Why, the very sight of Christ our Redeemer was a terror to them, because they knew that the day of vengeance was in his heart against them.

2. See hence how it came that hell and earth took the alarm whenever the Son of God appeared upon the stage of time: Psal. 2. "Why did the Heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers took counsel together, against the Lord, and his Messiah. Let us break their bands asunder, and cast away their cords from us." Why was there such a commotion upon the earth at the coming of Christ? Why, the reason is plain, the day of vengeance upon Satan and upon his kingdom in the world was approaching. You know if a foreign enemy entered within the confines of a land, the king and all his subjects will be in a stir, every man flees to his arms. This was the very case, the devil was the god of this world, and the world was living peaceably under his government; Christ was a foreign enemy come to invade his kingdom, and to put down the devil from his kingdom, and take the government to himself; and therefore the devil and all his confederates rage, and take the alarm, because one was come who had vengeance in his heart against him and his kingdom.

3. See hence the mystery of the conversion of the thief upon the cross, to whom Christ said, "To-day shalt thou be with me in paradise." Why, Christ would show his power over the devil and his kingdom, even in his lowest state of humiliation; when he was bruising the serpent's head, at the expence of the bruising of his own heel, he would let one of the devil's prisoners go free, and so assert his own power in setting the captives of the mighty free, and delivering the prey from the terrible.

4. See hence the reason why the day of a sinner's conversion is called the day of Christ's power, Ps. 110:3, "Thy people shall be willing in the day of thy power." The reason is, because it is a day when the arm of the Lord is revealed, and the exceeding great and mighty power of a Redeemer is exerted, in taking vengeance on Satan, and liberating the soul from his dominion.

5. See why Christ is said to be "given for a leader and commander unto the people." Why, the reason is, because, as Captain of the Lord of hosts, he heads all the redeemed in their warfare against death, sin, and the world, and fights all their battles for them, and through him they are conquerors, yea, more than conquerors.

6. See hence one reason why the Old Testament church longed so much for the coming of Christ in the flesh; Abraham rejoiced to see his day afar off; the saints expressed the greatest longing for his coming. Oh! "Till the day break, and the shadows flee away, turn, my beloved, and be thou like a roe." Why, the reason why they longed so much for this day, was, because they saw that the day of vengeance was coming upon Satan and his works. And for the same reason the New Testament church longed for his coming in the power of his Spirit, and his second coming at the last day; because then the day of complete redemption will come from sin, Satan, unbelief, enmity, Atheism, and every thing that now creates them any trouble.

7. See hence a good reason for that command to "put off the unfruitful works of darkness, and to put on the armour of light," and why we are to "resist even unto blood, striving against sin." Why, the reason is, because "he that committeth sin is of the devil," 1 John 3:8; that is, he is on the devil's side, and he is doing his drudgery work, and the vengeance of a Redeemer is to come upon him and all his works, and all his servants who work his work. O Sirs, if you have any dread of the Redeemer's vengeance, if you have any love to Christ, or any hatred to the devil, beware of sin; for every sin is an affront offered to Christ, and a gratifying the devil, and a helping up with his kingdom in the world.

8. See from this doctrine what ground we have to look out for a day of vengeance to be fast a-coming. Why, the works of the devil, which Christ came to destroy, do every where abound among us, such as Atheism, error, ignorance, unbelief, contempt of the glorious gospel, and barrenness under it; cursing, swearing, perjury, blasphemy, Sabbath-breaking, murder, adulteries, thefts, robberies, cheating, lying, stealing, covetousness, and all manner of iniquity abounds; these are the works of the devil. And therefore seeing these abound, have we not reason to fear, lest vengeance be in his heart against us?

9. See hence what a dangerous thing it is to hurt the spouse of Christ, to do any injury to the church. Why, the vengeance of the Lord, the vengeance of his temple, will certainly pursue all these who pollute or profane his temple. Satan is at this day fetching a stroke at the temple of God, striking at the sacred constitution of the church; but be who or what they will, who adventure to "defile the temple of God, them will God destroy," they draw on the Redeemer's resentment upon themselves.

The second use may be of Terror to all that are in the devil's camp, wearing his livery, and waging war under his colours against the Son of God. Woe to you if you tarry long there, for the heavy vengeance of the Redeemer will be upon you, if you do not quickly make your escape. See what the Lord says with respect to you, Deut. 32:41. "If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me." More particularly, I will tell you a few sorts of men on whom the day of vengeance is hastening.

1. Upon wicked and ungodly rulers and magistrates: Ps. 76:12. "He will cut off the spirit of princes: he is terrible to the kings of the earth. He strikes through kings in the day of his wrath;" for example, Belshazzar's Mene Tekel makes his joints to loose, and his knees to smite against each other.

2. The day of vengeance will be upon all idol shepherds, unfaithful ministers that do not give faithful warning from his mouth, but clap the heads, and strengthen the hands of the wicked in a way of sin, Ezek. 33:8. Zech. 11:17.

3. To all these that are injurious to his faithful ambassadors in the discharge of their duty and commisssion: 2 Chron. 36:16. "They mock the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy."

4. To all profaners of the name of God: "Thou shalt not take the name of the Lord thy God in vain." They that tear his name, he will tear them, when none can help them.

5. Upon all Sabbath-breakers, who look upon God's day as a burden, Amos. 8:5. "The Lord hath sworn by the excellency of Jacob, that he will not forget their works; for this the land shall tremble, and every one that dwelleth therein shall mourn."

6. Upon all that are undutiful to parents, whether natural, civil, or spiritual: "The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it." All that resist lawful magistracy in their lawful commands, Rom. 13:2.

7. Upon all that are guilty of shedding innocent blood, murdering their neighbour in a fit of passion, or destroying the fruits of their own bodies. The blood of Abel cried for vengeance against his brother Cain; and God has ordained, that "whosoever sheddeth man's blood, by man shall his blood be shed."

8. Upon all unclean persons: "Whoremongers and adulterers God will judge." The darts of divine vengeance shall strike through the liver and heart of the unclean.

9. Upon all that are unjust in their dealings between man and man, by stealing, and over-reaching their neighbour. The broad flying roll of the curse of God enters into the house of the thief, Zech. 5:2–4.

10. All perjured persons, and covenant-breakers, whether national or personal: "Shall he break the covenant and escape? I will send a sword to avenge the quarrel of my covenant."

11. All covetous persons, who are discontent with their lot, and envy the prosperity of their neighbours. Vengeance pursued Ahab for coveting Naboth's vineyard. They are idolaters in God's reckoning, the men of the world, whose portion is in this life.

All that wallow in sensuality, such as drinking, gluttony, and revelling, the vengeance of a Redeemer will pursue them: "Their God is their belly, and their end is destruction."

Again, upon all hypocrites: Is. 33:14. "The sinners in Zion are afraid, fearfulness hath surprised the hypocrites: who among us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burnings?"

Upon all that continue in ignorance under the means of knowledge: "He that made them will not have mercy on them, and he that formed them will show them no favour," Is. 27:11.

Apostates, who, after a profession, fall back again with "the dog to his vomit, and with the sow to her wallowing in the mire. Backsliders in heart shall be filled with their own ways."

All who, by their untender walk, grieve and offend the generation of the righteous: "Woe unto the world because of offences: but woe to that man by whom the offence cometh, it were better for you that a millstone were hanged about your neck, and that you were cast into the depth of the sea."

This doctrine, I say, speaks terror to all such, because they are of their father the devil, and do his works; and therefore the vengeance of a Redeemer is pursuing them. I should have begun with unbelievers, who do not obey the gospel: "He will come in flaming fire, taking vengeance upon them, because they obey not the gospel; they are condemned already, because they have not believed in the name of the only begotten Son of God."

The third use may be of Consolation to all the redeemed of the Lord. Has Christ avenged thy quarrel with the dying of his garments, upon Satan thy grand enemy? Has he for thy sake invaded his kingdom, slain his first-born, wrested the keys of hell and death out of his hand, loaded him with chains, made an open spectacle of him and his fellow angels, and is he to shut him up in hell for ever, and all on thy account? Then hence many things may be inferred for the comfort and encouragement of the redeemed of the Lord.

1. Thy kind Kinsman, the avenger of thy blood, he will surely pay thy debt, and stand between thee and all the charges that either law, or conscience, or justice, or the devil, or the world has against thee. Would he ever avenge thy blood upon Satan, and yet suffer thee to sink under the charge of the law of justice? No, no; "he stands at the right-hand of the poor, to save him from them that would condemn his soul." And therefore thou mayst lift up thy head with joy and boldness, saying, "Who can lay any thing to my charge; It is God that justifieth; who is he that condemneth? It is Christ that died," &c. Yea, at the same time that he spoiled principalities and powers on the cross, he tore the hand-writing that was against thee, nailing it to his cross.

2. Here is comfort against remaining corruption and indwelling sin. Perhaps thou art crying, "O wretched man that I am!" Well, here is help at hand, he that has avenged thy blood on Satan, by bruising his head, he will never suffer his work to stand long in thy soul; no, no; down they must go, all his strong-holds shall go to ruin. Art thou pestered with the prevalency of unbelief, aye turning thee away from the living God? Well, the Redeemer's vengeance will destroy that, for it is one of the works of the devil; he is "the Author and Finisher of Faith;" and therefore he must answer his name, and fulfil in thee the whole good pleasure of his goodness, and the work of faith with power." Art thou pestered with remaining enmity? Well, this is a work of the devil, to fill the mind of man with enmity and prejudice against God, who is love; and therefore the day of vengeance is in his heart against that also: he has already slain the enmity on God's part by his blood, and he will slay the enmity on thy part more and more by his Spirit; and as he carries on the work of faith, he will also carry on the work of love; for faith worketh by love; and the Spirit of faith is also a spirit of love. Art thou groaning under remaining ignorance, that thou cannot win to more knowledge of Christ, and of God in him, more knowledge of his will? Well, this is a work of the devil, his kingdom is a kingdom of darkness; and the Redeemer's vengeance shall be upon it also; for he is "the true light, that lighteth every man that cometh into the world;" and as he has already begun to shine into thy heart by the light of the knowledge of his glory; so thou shalt find his goings forth prepared as the morning, and thy path shall be "as the shining light, which shineth more and more unto the perfect day." Art thou burdened with the legality of thy spirit, a strong inclination to rest on the works of righteousness done by thee, rather than upon Christ and his righteousness, the alone foundation that God hath laid in Zion? Well, here is comfort, this work of the devil shall be destroyed more and more by the Avenger of thy blood, "The secret of the Lord is with them that fear him, and to them will he shew his covenant." He will more and more wean thy heart from the way of works, and reconcile thee more and more unto the way of grace through Jesus Christ; for he has said, "That grace shall reign through righteousness unto eternal life, by Jesus Christ our Lord." In a word not to multiply particulars, whatever sin or lust usurps the throne of Christ in thy heart, down it shall go, the Redeemer's vengeance shall be upon it as a work of the devil; for he has said, "I will subdue their iniquities. From all idols will I cleanse them. Sin shall not have dominion over you: for ye are not under the law, but under grace."

3. Is Christ the Avenger of thy blood upon Satan? Then surely he will not suffer that enemy continually to harass thee with his fiery darts; no, he will still this enemy and avenger; he will either rebuke the tempter, or else his grace shall be sufficient for thee, and his strength shall be so perfected in thy weakness, that, through thy God assisting thee, thou shalt leap over his walls, and break his bows of steel in pieces; yea, his faithfulness is engaged that he "will not suffer thee to be tempted above what thou art able to bear, but with the temptation will provide a way to escape, that thou mayst be able to bear it."

4. Art thou covered with the dark clouds of desertion, crying, "O that I knew where I might find him?" Here is comfort, he that has avenged thy blood upon Satan, he will not himself keep thee long in torment with his own absence; "he will not contend for ever, neither will he be always wroth; lest the spirit should fail before him, and the soul which he has made. Weeping may endure for a night, but joy cometh in the morning. For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee, for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer."

5. Here is comfort against the fears of apostacy, or falling away, to the reproach of religion, and the ruin of thy soul for ever. He that has avenged thy blood, and pulled thee out of the paw of that enemy, he will not quit thee; all his saints are in his hand; he keeps them by his power through faith unto salvation, and no man, no devil, shall be able to pluck thee out of his hand. And therefore thou may sing and say, "Though I fall, I shall arise; for the Lord upholdeth me with his hand."

6. Here is comfort, he that has avenged thy blood, he will supply thy wants, both outward and inward. Would he ever do so much for thee, and then suffer thee to starve? No, no; "My God shall supply all your need, according to his riches in glory by Christ Jesus." Thy kinsman is full handed, he doth not want, and thou shalt want nothing that is good for thee.

7. The Avenger of thy blood will take care of thee in public reelings; when the mountains are removed, and the waters roar, he sitteth upon the floods, and he will make all things work together for thy good.

8. The Avenger of thy blood will pity and sympathize with thee in all thy afflictions.

9. He will strengthen thee for the work he calls thee to, whatever weakness be in thee, for "he giveth power to the faint."

10. Lastly, The Avenger of thy blood, he will make thee victorious over death, the last enemy: "Death shall be swallowed up in victory." He has made the grave a bed of rest, a passage to thy Father's house and kingdom, and he himself will carry thee through Jordan: and therefore thou mayst say in faith, "This God is our God for ever and ever; and he will be our guide even unto death."

IS. 63:4.—"For the day of vengeance is in mine heart, and the year of my redeemed is come."

THE FOURTH SERMON ON THIS TEXT

THE fourth use shall be of Exhortation. Is it so that the day of vengeance was, and still is, in the heart of our glorious Redeemer? has he avenged our quarrel upon the old serpent, by bruising his head, and ruining his usurped kingdom and dominion? Then,

First, In the name of our kind Kinsman, the glorious Avenger of our blood, I proclaim liberty to all the vassals of hell, to all the prisoners of the prince of darkness. O Sirs, the devil he has made prisoners of the whole family of Adam; because we rebelled against the words of God, and contemned the counsel of the Most High, therefore we are made to sit in darkness and the shadow of death, bound and manacled by the god of this world, with the cords of our own iniquity as with fetters of iron: but I bring you glad tidings of great joy, our Goel, our Redeemer and Avenger, he has broken up the devil's prison, he has broken the gates of brass, and cut the bars of iron in sunder: and he comes and cries to his prisoners to come forth, to them that sit in darkness, Shew yourselves. And therefore we, as the heralds of this great King, which has the armies which are in heaven following him, and whose name is written upon his thigh and vesture, "The KING of kings, and LORD of lords;" I say, we, as heralds sent forth in his name, proclaim the year of jubilee unto you, the year of release and freedom from your bondage and captivity unto this enemy. The Son of God makes you free, and therefore be ye free indeed: he "proclaims liberty to the captives, and the opening of the prison to them that are bound;" liberty from the guilt of sin, that it may not condemn; liberty from the power of sin, that it may not reign in your mortal bodies; liberty from the filth and defilement of sin, that it may not obstruct fellowship between God and you; liberty from the law as a covenant, that it shall not have power to condemn you; liberty from the power of death and the grave, that it may not sting you, or have the victory over you; liberty from this present evil world, that it may not insnare you; liberty from all your enemies, that you may serve the Lord without fear, in holiness and righteousness all the days of your lives. O Sirs, I proclaim this acceptable year of liberty and release from captivity to all these enemies unto you. O, for the Lord's sake, accept of the liberty that your Kinsman and Avenger of your blood proclaims to you his kinsfolk.

This exhortation and call to accept of liberty from the power of darkness, from the dominion of Satan the prince of darkness, has such a charm with it to every rational and thinking person, that one would think there needed no motives or arguments to persuade people to fall in with it. Folk that are in hard temporal bondage and thraldom will purchase their liberty with the most valuable things they have in a world; and they who are in possession of their liberty, will spend not only their estates and substance, but their very blood in the maintenance and defence thereof; folk will quit their lives rather than give up even their temporal liberty. Who doubts but if a company of men were shut up in a prison by their powerful enemy, who designs their death, if one more powerful should come and vanquish him, and break up the prison doors, and call the prisoners to go free; I say, who doubts but, in that case, every prisoner would make his escape, every one would run out of prison faster than another? But, Sirs, although this liberty that our Kinsman proclaims unto us be infinitely more valuable than all the temporal liberties of the world; yet sad experience lets us know, that the greater part of the hearers of the gospel, to whom the Lord's jubilee and year of freedom is proclaimed, they choose rather to be the devil's bond-men, and to continue under the bonds of iniquity that he has wreathed about them, than to accept of this glorious liberty that I am speaking of: Satan has so bewitched and intoxicated them with sin, that they lie still in the devil's fetters, as if their bondage were perfect freedom and liberty, and never reckon themselves at liberty, unless they be "walking according to the course of the world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." And therefore, I say, though one would think men needed no motive to persuade them to accept of liberty; yet such is the backwardness of the heart of man, through the power that Satan and sin has upon them, that we must not only proclaim liberty to them, but we must use arguments to persuade them to it: and therefore allow me, in the name of our kind Friend and Avenger, to bespeak you in a rational way; for we are dealing with men and women that must be "drawn with the cords of love, and the bands of a man." O that God by his Spirit may both persuade and enable you to comply with the call.

Motive 1. Will you consider the evil and danger of that bondage and captivity you are under. It is the most comfortless captivity; no comfort in the pit of sin, which is the devil's prison, therefore called "a pit wherein there is no water," Zech. 9:11. Indeed Satan, he promises pleasure, profit, and comfort, in the way of sin, and in his service; but, alas! it is but like the crackling of thorns under a pot, or like a glass of sweet poison, which so soon as it is swallowed down, it is like the gall of asps in the bowels: "There is no peace, saith my God, to the wicked." The bondage thou art under, O sinner, it is a wearisome bondage; sinners are said to "weary themselves to commit iniquity." Many a wearisome day has the sinner in the devil's service; he leads them about, as it were, in a chain, and makes them to drudge in gratifying this, and that, and the other lust. It is a disgraceful bondage to be the devil's drudge, who is himself "reserved in chains under darkness, unto the judgment of the great day." O who would choose to serve, and to be servant unto that chained roaring lion? It is the most cruel bondage that ever was; this enemy and avenger, he handles poor creatures that are under his power, in the most barbarous manner, torturing both soul and body; you have an emblem of his cruelty, in that poor man, Mark 5:2, 5, and Luke 8:27. It is a terrible bondage, there they are said to dwell in darkness, and in the regions of the shadow of death, where there is nothing but horror and terror, a terror to themselves, and to others round about them. O Sirs, who would not accept of liberty from such a captivity and bondage?

Mot. 2. By way of motive, will you consider what kind of freedom and liberty the Son of God, the Avenger of our blood, offers and presents you with; it is a liberty never enough to be wondered at, that ever the Son of God should have taken our nature, a nature inferior to that of angels, in order to his having the right of redemption as our Kinsman and Avenger, who had violated the law, trampled upon the authority of his Father; that he should come from Edom and Bozrah dying his garments with his own blood, and the blood of his enemies, in order to our release. O, may we not cry out with admiration, as the church doth in the 1st verse, "Who is this that cometh!" O who would ever thought that he would have undertaken such an expedition on our behalf! And then will you consider, that this liberty we proclaim to you, it was purchased with a great sum, as that captain said, Acts 22:28, "With a great sum obtained I this freedom." It cost our Kinsman dear, not silver and gold, but the very blood of his heart. It is the most real freedom: it is not an imaginary thing, no, "If the Son make you free, you shall be free indeed." It is a glorious freedom; you shall be preferred unto the glorious liberty of the children of God, you shall be fellow-heirs with the general assembly of the first-born, who are all heirs of God, joint-heirs with Christ. And your liberty shall not last for a day, a year, or an age, but it shall last for ever; you shall have a final discharge and manumission, neither sin nor Satan shall any more have dominion over you, if you will accept of this liberty that our Kinsman and Avenger of our blood offers and proclaims to you. Indeed Satan and sin may tempt you, and endeavour to reduce you under your former slavery, but they shall never be able, no man, no devil, shall ever be able to pluck you out of the hands of our Kinsman; you shall be kept by the power of God through faith unto salvation. O Sirs, shall not such a liberty be greedily accepted? Unto all I shall only add, that although the Son of God paid dear for this liberty that he proclaims to you, yet you have it for nothing; no terms, no hard condition required of you, only accept of freedom, and you shall be free indeed; no money, no price, only go forth.

Mot. 3. Consider, Sirs, that the devil has no law-right to detain you in his captivity; he lost his right when justice was satisfied by the blood of our Kinsman. What right has the jailor to keep a person in prison when the judge is satisfied by a friend, and the debt completely paid to the creditor? So that it is wrongous imprisonment, especially after the King's proclamation of liberty is issued out. But I will tell you more, the devil, as he has no right, so he has no power to detain you prisoners or captives against your own will. Indeed the devil has blinded the understanding, and so perverted the will, that they are volunteers in his service, they willingly walk after his commandment; but the devil can force no man's will; if once you were but willing, heartily willing, to be liberated from Satan's bondage, the business were done. O Sirs, put your wills in the hand of our Kinsman, that, according to his promise, he may make you willing in the day of his power. But O what encouragement is it to you to accept of freedom, that the devil has neither right nor power to detain you his prisoners contrary to your own will!

Mot. 4. By accepting of this liberty, you will make glad the heart of Christ, and make our Kinsman see the travel of his soul. He travelled in soul in order to obtain our freedom from the power of sin and Satan; yea, he travelled till his soul was exceeding sorrowful even unto death: O! will you be so unkind, after all his hard and sore travel, as to deny him that satisfaction which he desires so much, namely, to see you fairly freed from the hands of Satan? And, on the other hand, it will affront him, it will grieve him to the heart, if you remain in your chains under the power of Satan, refusing to be delivered from the power of that enemy, after he has invaded his kingdom, and destroyed him through his own death. O how did he weep over Jerusalem, who refused the relief and freedom that he proclaimed to them in the days of his flesh! he said with tears, "O that thou, even thou, in this thy day, hadst known the things which belong unto thy peace! He would have gathered them, as the hen gathers her brood under her wings, but they would not."

Mot. 5. You will gratify the devil, if you reject this offered liberty, and give him an occasion of insulting over our glorious Redeemer, as if his bondage were better than Christ's liberty that he has been at so much cost to purchase. And O, can you find in your hearts to furnish that enemy with an opportunity of upbraiding our glorious Redeemer? But, on the other hand, if you accept of this liberty and freedom which Christ offers you, it will gall the enemy at the very heart; for, as I was saying in the doctrinal part, it is a day of galling vengeance unto Satan, when he sees a poor creature going out of his prison, and going in to Christ's side. So then, would you do the devil a dis-service (I am sure you owe him nothing), then accept of the freedom and liberty which our glorious Avenger purchased with his blood, and proclaims to every one of you in this glorious gospel.

To all which I shall only add, that if you do not, your ruin is of yourselves, and your blood shall be upon your own head. O how just will your condemnation be, who had liberty in your offer, and yet choosed rather to continue in the devil's chains! Surely your bonds cannot miss to be made stronger, and your condemnation shall be more just than that of the devil himself; for the devil never had liberty offered him, otherwise he would accept of it with all his heart; but for sinners under the drop of the gospel, they had life, liberty, and salvation proclaimed to them, and yet preferred death to life, bondage to liberty, damnation to salvation.

Object. You press us to accept of liberty from Satan's bondage; but what if Christ never designed or decreed that liberty for me, if I be not among the elect I shall never get free of my bondage. Answ. This objection is just one of the wiles that the devil makes use of to dissuade sinners from attempting to get free of his service and dominion; it is a mere sophism, and when it is rightly considered, it is as weak as water: for it is just all one as if a company of prisoners lying under sentence of death, when their prison-doors are opened, their jailor bound neck and heel, and the king's proclamation intimated to the prisoners to come forth; I say, it is just as if the prisoners, in this case, should begin to say, Though the prison be opened, and the king's proclamation read in our hearing; yet we do not know if the king has an intention or design in his heart that we should take the advantage and make our escape, we do not know if he intends that we should lie continual prisoners; and therefore we will just lie still where we are. Who would not reckon the prisoners a company of madmen who would argue at such a rate? Why, how is the king's mind to be known but by his overt act or proclamation? So here the devil tells you, that you need not accept of liberty from sin and Satan, because you do not know if Christ has designed this liberty for you. Why, how shall you ever know the mind of Christ but by his word, his proclamation of grace, which is the very picture of his thoughts and designs? O Sirs, look aye into the heart of God, and the designs of God by his words of grace, his acts of grace, his proclamations of grace; and if you do, you shall find nothing but grace and love, and mercy in his heart to you; but if you will take the devil's way, and look to God's heart and secret thoughts, without looking to his words, and believing what he speaks to you, there is no help for it, you shall perish with the devil.

Object. You bid us accept of freedom from Satan's bondage; but alas! our bands are so strong that we have no power to shake them off, or accept of this liberty. Answ. The question between Christ and you is not, Are you able to quit the devil's bondage and slavery? But the question is, Are you willing? And if you be but willing to be made free, all the devils in hell cannot detain you.

Object. There indeed lies the stress of the matter, my will has got such a woeful cast, that I cannot get it bended towards this offered freedom. Answ. If the iron sinew of the obstinate will be too strong for thee to bend, put it in the hand of Christ thy blessed Kinsman, that he may do the work for thee, "Thy people shall be willingnesses in the day of thy power." And O it is a sweet evidence of a soul already made willing, that he is groaning under the sense of the backwardness of his heart to yield to the call of Christ. And for your encouragement to put your obstinate will in his hand, you have him bound by promise to do the work, even to take away the stony heart, and to give the heart of flesh, that is, to master the enmity and obstinacy of the heart and will against him; O plead the promise, believe the promise, put him to his word, and pursue him upon his word before a throne and court of grace; for he never said nay to a person that took this method. And then it is the pleasure of Christ to take vengeance upon Satan, by driving out the devil's poison of enmity and obstinacy from the heart of the sinner. And therefore let the words of my text be a ground of faith to you as to this matter, For the day of vengeance is in mine heart, and the year of my redeemed is come. The Lord bless his word.

IS. 63:4.—"For the day of vengeance is in mine heart, and the year of my redeemed is come."

THE FIFTH SERMON ON THIS TEXT

MY second exhortation from the doctrine is this, If it be so that our blessed Goel, our kind Kinsman and Redeemer, has avenged our quarrel upon Satan, by invading his kingdom, counteracting his projects for our ruin, by slaying his first-born, by wresting the keys of death and hell out of his hand, and laying him under chains of darkness, unto the judgment of the great day, and the like; I say, has our Kinsman done all this in the resentment of our quarrel against that enemy? O then let this encourage you to put your trust under the shadow of his wings, commit the keeping of your souls, and of all your everlasting concerns, unto him, for our Kinsman careth for you; if he had had no care about us, or kindness for us, would he ever have spent his blood, and died his garments in our quarrel? O Sirs, whom will we ever trust, if we do not trust him, who came travelling in the greatness of his strength, to engage with, and destroy the powers of hell, for the injury they had done us? O how excellent is that loving kindness which excited and engaged him to undertake this expedition! What amazing love to lost sinners of Adam's family breathe in these words, when viewed as a threatening against the powers of hell, The day of vengeance is in mine heart! Now, I say, the duty, and the first duty, that this grace and love of our glorious Kinsman should engage us to, is to confide and trust in him. This is the very leading design of the gospel, and of the whole revelation of the word concerning Christ; and therefore be exhorted to fall in with it, and trust this kind Friend that sticks closer than a brother. This is a matter of the last importance and concern to every one that hears the gospel, and upon which the happiness or misery of the precious soul through an endless eternity doth depend; therefore, to clear the exhortation a little, I shall obviate and answer a few questions.

Quest. 1. What is it that you call us to, when you bid us trust this kind Friend, this Redeemer of our blood?

I answer, 1. It necessarily supposes a deep and hearty concern about salvation or deliverance from that thraldom, bondage, and misery that we are brought under by Satan and his first-born sin. O Sirs, you who never yet saw yourselves to be the devil's prisoners, under the power of the guilt and filth of sin by virtue of a broken law, and who were never brought under a deep and hearty concern how to make your escape, crying with the jailor, "What shall I do to be saved?" whatever may be your pretentions of trusting in Christ, they are but all hypocritical and notional; for "the law is our school-master, to lead us unto Christ, that we may be justified by faith."

2. This trust has in it a cordial approbation of the person and undertakings of our blessed Kinsman and Redeemer, in order to our freedom and delivery from this bondage to sin and Satan, an approbation of it as a method worthy every way of Infinite Wisdom, and of all others most suited and adapted to the glory of God, and safety of the sinner. Whenever a sinner is awakened, and hath his eyes opened to take up his lost and ruined condition, these two questions very naturally cast up, viz. How shall God be glorified? and how shall ever I be saved in a consistency with his glory? Now, when Christ is discovered, and the method of salvation through him opened to the soul's view, it is made to see these questions sweetly answered in him, it sees how Christ restores glory to God and to all his attributes, and salvation to the lost ruined sinner: "Mercy and truth are met together, righteousness and peace kiss each other," in this method of salvation; and this draws out the soul's cordial approbation of this glorious device, saying, O "this is my rest, for my soul desires it, and likes it well."

3. It has in it a renouncing of all other ways and means of relief, saying with these, Jer. 3:23, "In vain is salvation expected from the hills, and multitude of mountains; in the Lord alone is the salvation of his people." And Hos. 14:3, "Ashur shall not save us, we will not ride upon horses, neither will we say any more to the work of our hands, Ye are our gods." Phil. 3:3, "For we are the circumcision, which worship God in the spirit, who rejoice in Christ Jesus, having no confidence in the flesh." O Sirs, Christ is never the first course or method that a sinner takes for salvation, no, no, he is aye the last shift; many a way will the man try before he lands in Christ. While in a state of profanity, living in a manifest contempt of the law, the man, he ordinarily trusts to the general mercy of God, imagining with some, that it is enough to bring them to heaven, if they have as much time in a dying hour, as to cry, God have mercy upon my soul. When the man is brought, through a spirit of conviction, to see that this will not do, he then runs to the way of works by the law, and tries what he can do for his own salvation by his reformation, his prayers, tears, vows, penances, and the like. When the man has wearied himself in pursuit of salvation in this way, and finds the law so holy, so spiritual and extensive, that it is impossible for him to obey it perfectly, then he will join Christ and the law together, I mean Christ and his law-works, and thinks with himself, Now I cannot scale heaven, or make out salvation by my own obedience, it is so defective; but wherein I am deficient in obedience to it, I will rely upon Christ's righteousness to supply my defects. Thus he takes the new cloth of Christ's righteousness to patch up his own filthy rags. And here it is that many a man stays, without going a step further, seeking salvation by Christ and the law together, which is the thing the apostle calls a "seeking righteousness, not directly, but as it were by the works of the law." But when a sinner is brought really to trust in the Lord Jesus, he receives him, and rests upon him alone as he is offered in the gospel, disclaiming his own righteousness as filthy rags, saying with the apostle, "What things were gain to me, those I counted loss for Christ. Yea doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord."

4. This trusting in Christ carries in it a satisfaction with the warrant that God affords in his word for intermeddling with Christ and his salvation. It is a very ordinary case with these that are awakened to a due concern about salvation, to have this language in their mouths, O it is true, Christ is a suitable and sufficient Saviour, able to save to the uttermost; but, alas! I do not know if I have a right or warrant to intermeddle with him, I am afraid I be guilty of presumption. Now, when a man believes in Christ, or trusts in him for salvation from sin and Satan, hell and wrath, he looks to the word, and there he sees that Christ is held out as the ordinance of God for the salvation of sinners of mankind; that this Son is given to us, born to us; there he finds the word of grace and salvation indorsed and directed to all and every creature, that "the promise is even to us, and our children, and to all that are afar off, and to as many as the Lord our God shall call" by the joyful sound; there he finds God commanding and requiring every man to "believe in the name of his Son Jesus Christ, to look unto him and be saved." And upon these and the like grounds the man is persuaded that he has sufficient warrant to receive Christ, and rest the salvation of his soul upon him without danger of presumption; and upon this he ventures his salvation upon him. O Sirs, take care that you set the foot of faith upon a sicker ground; and I do not know how our faith in Christ can ever be well founded, without finding our warrant for it in the word; the word is the immediate ground of faith, and without it we could never believe, Ps. 119:49, "Remember the word, upon which thou hast caused thy servant to hope." Ps. 130:5, "In his word do I hope."

5. Thus trusting in Christ, as our Avenger and Redeemer, has in it a firm and full persuasion of Christ's willingness and ability to rescue and deliver us from the bands of Satan and sin, and all our spiritual enemies; yea, a persuasion of his faithfulness, that, according to his promise, he will deliver. The poor soul is persuaded of his ability from the word, because there it finds the record of God concerning him, that he is "mighty to save, able to save to the uttermost all that come unto God through him." It is persuaded of his willingness, from the same record; because there he finds it safe, "Come to me who will, I will in no wise cast out." O would he ever come upon such an expedition to avenge the quarrel of lost sinners, to "finish transgression, and make an end of sin," if he were not willing to save a lost sinner that comes to him! It is persuaded of his faithfulness, that he will save according to his promise, that he will pity and pardon, and heal and deliver, according to his promise, because it is impossible for God to lie. O, "hath he said it, and will he not do it?" yea, surely, "yet a little while, and he that shall come will come, and will not tarry."

6 And more directly, When a person trusts this glorious Redeemer and Kinsman for salvation, he is not only persuaded in general of the power, goodness, and faithfulness, of the Lord Jesus; but he is persuaded of all this with particular application of him and of salvation unto his own soul in particular; the man is confident, that whatever Christ has purchased with his blood, and whatever he has promised in the covenant, shall in due time be forthcoming to him, and he relies and rests on the security he finds in the word, in the promise, or covenant of God sealed with the blood of his blessed Kinsman; he takes Christ as held out in his word of grace and says, "This is all my salvation, God hath spoken in his holiness, I will rejoice;" this is mine, and that is mine, and all is mine, because God hath spoken in his holiness; I have his word for it, and that is enough; this faith is "the evidence of things not seen, the substance of things hoped for." And although God may see fit to defer the actual accomplishment of the promise, whereby his heart is made sick; yet when he views the good things promised, faith reckons them its own, upon the security God has granted in the promise; and therefore says with the church, Mic. 7:7–9, "I will look unto the Lord: I will wait for the God of my salvation; my God will hear me. Though I sit in darkness, the Lord will be a light unto me; he will bring me forth to the light, and I shall behold his righteousness." I do not say that this trust and confidence is aye alike strong in all believers, or yet in the self-same believer; for sad experience makes it evident beyond all contradiction, that the believer's confidence of faith may be, and actually is, many times sadly shaken, through the prevalency of unbelief, the assaults of temptation, and providences seemingly running cross to the promise; by reason of this, the poor believer has many doubts, many fears and staggerings, so that sometimes he is made to cry out, "Is his mercy clean gone? will he be favourable no more? doth his promise fail for evermore? One day I shall fall by the hand of Saul;" and in his haste he is made to cry out, "All men are liars," the prophets of God not excepted. But these doubts, and fears, and staggerings, although they be in the believer, yet they are not in his faith; these things argue the infirmity of his faith indeed; but under all this, faith is fighting for the victory, and as much faith in Christ as the man hath in exercise, so much confidence will he have anent the outmaking of the promise to him in particular; and according to the degree of one's crediting the promise with application to himself, so much confidence and persuasion will he have.

But now, that I may clear this act of faith, or of trusting in the Lord Jesus, a little further to you, I shall endeavour to illustrate it by two or three similitudes.

1. then, It is just such another trust, as when you trust a man of undoubted veracity and faithfulness. When an honest man gives you his word, his promise, whether it be a verbal word, or his written and subscribed word, for any thing, you all know what it is in such a case to trust him; if a day of payment be specified in the promise, you are confident and persuaded of payment against that day; if there be no day named, yet still you are confident, that in due time he will make out his promise. After this manner Abraham, the father of the faithful, believed the promise of God, Rom. 4:20, "He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God." O Sirs, have you trust and confidence to put in the word of a man, will you take his promise, and rest upon it with assured confidence; and shall we have no trust to put in the man Christ Jesus, in whose mouth guile was never found, or in the report or record of God concerning him, for whom it is impossible to lie! Allow me to tell you, that every mere man, whom you have trusted since you came into the world, will stand in judgment and condemn you, saying you had confidence to put in me, but you had no confidence to put in a promising God in Christ. Will not Christ say at the day of reckoning to unbelievers, You trusted such a man's word when he made a promise to you; but though you had my word, my oath, my covenant, sealed with my blood, and though the three that bear record in heaven attested the truth of the promise that I gave you; yet you had no trust or credit to give unto me, I could never obtain that trust from you that you gave unto very ordinary persons, you treated me and my Father as though we had been liars, dissemblers, and disingenuous? O how will the unbeliever be confounded at the day of reckoning when this shall be laid home to his door, by the great judge of all the earth, the man Christ Jesus, the blessed Avenger of our blood upon Satan! he himself will then "whet his glittering sword, and render vengeance to all that know not God, and obey not the gospel."

2. This trusting in Christ, is just such a trust as a man hath in a strong-hold or hiding-place to which he betakes himself for shelter and safety; or such a trust as the chickens have under the wings of the hen, when she covers them with her feathers: Ruth 2:12, "The Lord God of Israel reward thee, under whose wings thou art come to trust." Ps. 36:7, "How excellent is thy loving-kindness, O God! therefore the sons of men shall put their trust under the shadow of thy wings." Ps. 91:4, "He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler." O sinners, you lie exposed to the wrath of God, to the cruelty of Satan, that enemy and avenger, that "goes about like a roaring lion, seeking whom he may devour;" you are in danger of the curse of a broken law. Now, to trust in Christ, is just to run in under the covert of his blood and righteousness, as the young chickens run in under the wings of the hen, or as the manslayer under the law did run in to the city of refuge, and trusted that he was in safety there. O "turn to your strong-hold, ye prisoners of hope;" for he is "a hiding-place from the storm and a covert from the tempest." Confide in his love, his promise, his providence, his righteousness, as a man doth in his house where he dwells, not being afraid of cold, or storm, or tempest, when he has got in under the roof of it.

3. This trusting in Christ, our blessed Kinsman, is sometimes expressed by a leaning: Song 8:5, "Who is this that cometh up from the wilderness, leaning upon her beloved?" And so it alludes to a man laying his weight on a strong staff, which he knows will not bow or break, or a man leaning upon the ground, or upon a strong rock, which he knows is fully able to bear his weight, and will not sink under him. Thus I have endeavoured a little to clear to you the nature of that trust which I would have you to put in Christ our blessed Kinsman and Avenger of our blood, who comes from Edom and Bozrah, travelling in the greatness of his strength for our redemption and salvation. So much for the first question in following out this exhortation.

Quest. 2. What warrant or encouragement have I to trust him for my salvation?

Answ. 1. The near relation that he stands under to you, both by nature and office, may warrant and encourage you to trust in him. Will you not trust your Kinsman, who, in resentment of your quarrel, has avenged you upon the enemy that ruined you by bruising his head? But Oh! say you, is he my Kinsman? I answer, He is; for he is "God manifested in the flesh," his name is "Immanuel, God with man, God with us;" he was made of a woman, and took part of our flesh, and by so doing has adorned our nature with a greater glory than ever it had, while it shined with all the beauties and glories wherewith it was adorned when it dropt out of the Creator's fingers in innocency; yea, to a greater glory than that of the angelical nature was ever advanced; for "he took not on him the nature of angels, but the seed of Abraham." And upon this ground, let us claim him as our Lord Jesus Christ, our Brother, our elder Brother; for "he is not ashamed to call us brethren." It is very remarkable, that Christ, while here in a state of humiliation, commonly gloried in that name of calling himself the Son of man, rather than that of being the Son of God. Why, what was the design of his making choice of that designation, but that he might inculcate his relation upon us as our Kinsman, by virtue of his assuming our nature, that so we might be encouraged to put our trust under the shadow of his wings? But then, Sirs, consider that Christ is not only related to you by nature, but also by office, he is the Prophet, Priest, and King of the church; a Prophet to give wisdom to the ignorant; a Priest to justify the guilty sinner; a King to subdue the enmity of the heart, and to deliver the devil's captives; he is presented to us in the gospel under each of these relative offices, that we in a way of believing may be encouraged to trust him. O Sirs, what is a Saviour for? is he not for a lost sinner? Yea, surely, he himself tells us, that this was his very errand, to "seek and save that which was lost; that he came not to call the righteous, but sinners to repentance." What is a surety for, but for a broken bankrupt and dyvour? And are not you such? Yea surely, you and I are broken to all intents and purposes in the first Adam, and to you he is presented in this gospel upon this design, that you may, by trusting in him, be put in a capacity to answer all the charges that either law or justice have against you. So then, I say, let the near relation he stands under to you, both by nature and office, encourage you to put your trust under the shadow of his wings.

2. The express command of God may warrant and encourage you to trust this blessed Kinsman and relation of yours. The Father commands you by a proclamation from the excellent glory, saying, "Hear ye him, for this is my beloved Son:" hence the apostle, 1 John 3:23, speaks of this as the sum and substance of all commands, yea, as if this were the only command of God to sinners, "This is his commandment, that ye believe on the name of his Son Jesus Christ:" now, to believe in Christ, and to trust him with our salvation, is one and the same thing. How frequently is this command inculcated both in the scriptures of the Old and New Testament; and what is called believing in Christ in the New Testament, is called trusting in the Lord in the Old Testament: Is. 26:4, "Trust ye in the Lord for ever: for with the Lord JEHOVAH is everlasting strength. Trust in him at all times; ye people, pour out your hearts before him: God is a refuge for us, Selah." O Sirs, what can be a warrant for any duty, if not the express command and authority of the great God? Do not imagine that it is presumption in you to believe, or trust in the Lord Jesus (as described before); no, no, a man can never be guilty of presumption in doing what God bids him do; yea, not to do it, not to obey him in this matter, is to rush upon his neck, to trample upon his authority. Do not think that it is left optional to you, whether you trust him or not; no, the law is passed, and you are concluded under its authority, and disobedience to it is as the sin of witchcraft. Do not imagine there is no danger in sitting the command of God in this matter; no, it is a command fenced with the most severe penal sanction of any thing that ever God commanded the children of men: "He that believeth not, is condemned already; and the wrath of God abideth on him."

3. Let the promise annexed unto believing or trusting engage you to trust your Kinsman, "He that believeth, shall be saved. Whosoever believes in him shall not perish, but have everlasting life." And therefore if you love your life, yea, the everlasting life of your souls, incline your ears, come unto your Kinsman, and intrust him with your everlasting all. This connection established between trusting and salvation, makes an open door to every hearer of the gospel; for there is no doubt but faith is the duty of all by the command of God, otherwise unbelief could not be their sin; now seeing the duty is to all, the promise of life connected therewith must be to all likewise: so that is true of every son of Adam, that if he believe he shall be saved. But then consider, that the promise, yea, all the promises of this glorious testament are indorsed and directed to you as a warrant and encouragement for you to trust in our blessed Kinsman. "To you is the word of this salvation sent. The promise is unto you, and to your seed, and to all that are afar off, and to as many as the Lord our God shall call." I do not think that the apostle's meaning was, that the promise was theirs in possession before they believed it; but it was theirs in the exhibition, as a letter directed to a person is his letter, because directed to him, even before it come to his hand, or before he breaks it up, and read the contents of it.

4. To encourage you to trust this blessed Friend, Kinsman, and Avenger, will you consider how pleasing and agreeable a thing it is to him to have poor sinners putting their trust under the shadow of his wings for safety. John 6:29, says Christ there unto a company of men who were fond to know what the works of God were, that they might do the things that pleased him, "This (says he) is the work of God, that ye believe in him, or trust in him, whom he hath sent." As if he had said, God hath sent his Son upon an expedition unto this lower world, to satisfy justice, and to take vengeance upon the devil and his works, to rescue sinners from their bondage they are under to their enemies, and there is nothing so pleasing or agreeable unto him, yea, nothing can be pleasing to him, unless you believe or trust in him for salvation from sin, Satan, and wrath. O Sirs, never did a mother draw forth her breast to her sucking child with greater pleasure, when they were gorged and pained with great abundance of milk, than a God of love doth draw forth his grace, and mercy, and love to sinners in the gospel, that they may suck by faith, and be satisfied with the abundance of his grace. O how is he pained at the heart, till sinners come and suck the breasts of his grace, by putting their trust under the shadow of his wings! "O Jerusalem, Jerusalem, how often would I have gathered thee, as a hen gathereth her chickens under her wings!" How doth he expostulate with sinners for their aversion to come unto him! "O my people, what have I done unto thee? wherein have I wearied thee?" As if he had said, O what ails you at me? what harm have I done you? was I ever a barren wilderness, or a land of drought to you?

5. To encourage our faith and trust in this glorious Kinsman, and the Avenger of our blood, will you consider, that this is to answer the end of all that ever he did or spake. Pray tell me, why did God send his only begotten Son into the world? Why did the only begotten Son of God come into the world? Why did he assume our nature, take our place in law? Why did he bruise Satan's head? Why did he die, rise again, and ascend, and sit down at the right hand of the Majesty on high? Why did he send forth his apostles, and other ministers, as heralds to proclaim all his glorious achievements unto a lost world? What is the design of a preached gospel? Why has he given you his statutes and testimonies, opened to you the great things of his law and covenant, opened up the love of his heart? And why are his bowels sending out a sound to you who are running in the broad way to ruin, saying, "As I live, I have no pleasure in the death of the wicked, but rather that they turn unto me and live?" What, I say, is the design of all this, but just that sinners may trust and rest, and believe in Christ with assured confidence, that so they may not perish, but have everlasting life? This is the very hinge on which all religion turns, this is the white we should aim at in preaching, and you in hearing, that you may be brought to trust the Avenger of our blood. Now, seeing this is the scope of the whole gospel-revelation, and of all that ever Christ did or said, does not this sufficiently warrant you to believe and trust in him?

6. Consider the hazard and danger of not trusting and believing in him. You do what in you lies to defeat the design of his whole undertaking, and the design of the whole gospel; you make God a liar in refusing to believe the record he hath given of his Son; you must continue in a confederacy with Satan against him if you do not believe, there is no mids, you lay your souls open to inevitable ruin; for "there is no name given under heaven whereby to be saved, but by the name of Jesus." You make your kind Kinsman your enemy, and draw the vengeance he designed in order to your deliverance, upon your own heads; and there is no vengeance so terrible as the vengeance of an incensed friend. O how terrible is the wrath of a slighted Saviour and Redeemer! 2 Thess. 1:8, "The Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel." Consider this, ye that say now, "We will not have this man to rule over us."

7. Consider what glorious advantages shall redound to you by trusting and believing in this blessed Redeemer and Avenger. Perfect peace shall be the fruit of it, a peace that passes all understanding: Is. 26:3, "Thou wilt keep him in perfect peace whose mind is stayed on thee: because he trusteth in thee." Joy shall spring up in your bosoms upon your trusting in him, yea, a "joy unspeakable and full of glory;" we are "filled with joy and peace in believing." Provision and food both for soul and body: Ps. 37:3, "Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed." Protection and safety in a time of danger; protection from Satan, that cunning fowler, and all his birds of prey: Ps. 91:2, 4, "I will say of the Lord, He is my refuge, and my fortress: my God, in him will I trust." And then it follows, "Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust." Firmness and stability is the fruit of trusting in him, so as not to be shaken, like the trees of the wood, with the wind of temptation or affliction: "He that trusteth in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever." King Jehoshaphat advises Israel, under a shaking dispensation, "Believe in the Lord your God, so shall you be established; believe his prophets, so shall ye prosper." You shall not be afraid of evil tidings, if your hearts be fixed, trusting in the Lord. Increase and growth in grace is the fruit of trusting in him. Would you have your souls in a lively flourishing condition, like the palm tree and the cedar in Lebanon? Then trust your kind Kinsman and Avenger: see a sweet promise to this purpose, Jer. 17:7, 8, "Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green, and shall not be careful in the year of drought, neither shall cease from yielding fruit." But what shall I say more, everlasting life, and all that pertains to it, is the fruit of trusting in him: and he who believes in him shall never be confounded of his hope and expectation. Thus you see what glorious warrants and encouragements you have to trust in this glorious Kinsman, the Avenger of our blood.

Quest. 3. When is it that we should trust this kind Kinsman? what are the special seasons of this duty we owe him? Answ. In general, there is no time unseasonable, yea, it is seasonable at all times, "Trust in him at all times; ye people, pour out your hearts before him;" there is not a moment of your life, there is not a turn of your pilgrimage here below, in which you do not stand in need of grace and mercy from your Kinsman to help you; and therefore you need to trust him at all times, "To whom coming" by a lively trust and faith, "ye are built up a spiritual house," &c. But there are some special seasons in which we are called in a particular manner to exercise trust, faith, hope, and dependence upon him for his helping grace.

1. Under the arrests of the law as a covenant, or under the challenges of conscience supported by the law, craving the debt of obedience or punishment, according to the terms and tenor of the covenant: then we are called by faith to trust to him, and flee to him as "the end of the law for righteousness to every one that believes in him." O sinner, who art sinking under thy debt thou owes to justice, come put your trust in this Surety, he who bruised the head of the serpent in avenging your quarrel upon him, he will be sure to stand between thee and justice; for "he brought in everlasting righteousness; he magnified the law" as a covenant; "he was made sin for us," for this very end, "that we might be made the righteousness of God in him."

2. When thou art molested with a body of sin and death, I mean the workings of indwelling corruption, then trust your blessed Kinsman, that by the law of the Spirit of life which is in him, he may make you free from the law of sin and death. He is "made of God unto us sanctification; and our old man is crucified with him, that the body of sin may be destroyed, that henceforth we might not serve sin." Atheism, enmity, unbelief, carnality, and other heart-evils under which thou art groaning, are his enemies as well as the enemies of thy soul; and therefore he will wound the head of these his enemies; all his enemies shall perish, into smoke shall they consume away; he will waste, weaken, and wither that body of sin under which thou art groaning.

3. When thou art harassed with the fiery darts of Satan, tempting thee, perhaps, to the same sins of Atheism, distrust, and self-murder, unto which he had the impudence to tempt Christ himself when here upon earth, this is a season in which thou shouldst trust thy Friend, Kinsman, and Avenger. And to encourage thee to trust him in that case, remember that the day of vengeance is in his heart, his vengeance is in a peculiar manner pointed against that enemy; and therefore he will be sure to join the poor soul that is groaning under his oppression, and crying to him for relief; and besides, he stands engaged by promise, that "he will not suffer thee to be tempted above what thou art able to bear, but with the temptation will provide a way to escape. He stands at the right hand of the poor; he is the strength of the poor and needy in their distress, when the blast of the terrible ones is like a storm against the wall."

4. Art thou wrapt up among the dark and thick clouds of desertion? This is a proper season of trust in thy Kinsman: Is. 50:10, "Who is this among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? let him trust in the name of the Lord, and stay upon his God." Faith and trust is then especially to be exercised, when sense and reason can perceive nothing but anger and frowns; "for here we walk by faith, and not by sight: and faith is the substance of things hoped for, and the evidence of things not seen." And to encourage thy trust in him in such a case, look to his promise, in which he has said, that "though he forsake thee for a small moment, yet he will return with everlasting kindness. Weeping endureth for a night, but joy cometh in the morning."

5. When thou art enjoying the sweet and sensible manifestations of his love, that is a time for trusting, as well as when under desertion and hidings. Never is the believer in more danger, than when his sense is gratified with a fill of the marrow and fatness, and wine of his Father's house. Indeed sense is sweet, yea, it is the suburbs of heaven; but, I say, the believer is never more in danger, like Paul, of being lifted up above measure, than when admitted unto the greatest sensible nearness; it is hard to carry a full cup with an even hand: and therefore, I say, a time of special sensible nearness is a time proper for faith and trust in the Lord, that he may help to the right improvement of these visits of his love. And indeed this is one great design of all the sensible glowings of divine love, as well as of the displays that are made thereof in the gospel-revelation, that the sons of men may be encouraged and engaged to "put their trust under the shadow of his wings," Ps. 36:7.

6. When we are meeting with disappointments in the world, as to these things in which we were expecting satisfaction, that is a proper season for this duty of trusting in Christ your glorious Kinsman. When friends turn false and perfidious, it should teach us to trust in that Friend that sticks closer than a brother. So did David, when father and mother forsook him, then he trusted that the Lord would take him up; so Ps. 142:4, 5. "I looked on my right hand, and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul. I cried unto thee, O Lord, I said, Thou art my refuge, and my portion in the land of the living." When our worldly substance is withering, and our earthly possessions taken from us, either by force or fraud, that is a proper time of trusting our kind Kinsman and Avenger: Hab. 3:17, 18. "Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation." Sirs, God on purpose breaks our earthly comforts and cisterns in pieces, that by faith we may be brought to solace ourselves in him alone as an up-making heritage for ever, saying with David, "My flesh and my heart faileth: but God is the strength of my heart and my portion for ever." Job, when he is swept naked of all he had in the world, cried out confidently, "I know that my Redeemer liveth:" and "Though he should kill me, yet will I trust in him." I might tell you of many other seasons of trusting in the Lord Jesus; but I prevented myself as to this in the use of consolation, and therefore shall not stay upon this head at present.

Thus I have endeavoured to give you some account of the nature of this trust in the Lord Jesus that I call you to, I have given you some warrants and encouragements to it, and told you of some seasons when more especially this trust is to be exercised; I shall shut up this exhortation, by offering you a few helps to it, and I name only the few following.

1. Be persuaded of the ruin and misery you have brought upon yourselves by sin, how you are enslaved to Satan, laid open to the curse of the law, and wrath of God, and every moment in danger of eternal damnation. Till folk be convinced and awakened, they never in good earnest flee to the Redeemer, and the hope that is set before them.

2. Be persuaded of your Kinsman's good-will toward your relief, believe his oath, Ezek. 33:11, "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live." We will never trust a man unless we be persuaded of his good-will towards us. Now, Sirs, will you but consider what has been said of Christ in the doctrinal part, how he spent his own blood and life in avenging your quarrel, and see if you can doubt of his good-will to men upon their trusting in him.

3. Be persuaded of his ability to do your business. Although we be persuaded of a man's kindness, yet if he be weak and impotent, his weakness and inability weakens our trust, confidence, and expectations of relief from him. But now our blessed Avenger, he is none other than "the mighty God, able to save to the uttermost, all that come unto God through him."

4. Be persuaded of his veracity and faithfulness in his promise of help; for if we have a jealousy of a man's faithfulness and honesty, it breaks our trust in him. Now, thy Kinsman, believer, he is "the Amen, the faithful and true witness; faithfulness is the girdle of his loins, and truth is the girdle of his reins." And his faithfulness appears in these things, he thinks before he speaks, all his promises are the results of his eternal purpose, his promise is the very picture of his thoughts, he doth not think one thing and say another; he cannot forget his promise, no he is ever mindful of his covenant, and therefore it is false that he hath forgotten to be gracious, as he promised: he cannot alter his mind as men do, they grant securities and then recall them, because they change their minds; but not so here, he never yet brake his word, he is aye better than his word, but never brake it. By being fully persuaded of these things, you shall be brought to an unshaken confidence, so as to believe without staggering, like Abraham the father of the faithful. So much for the second exhortation.

IS. 63:4.—"For the day of vengeance is in mine heart, and the year of my redeemed is come."

THE SIXTH SERMON ON THIS TEXT

MY third exhortation from this branch of the doctrine is this, is it so that Christ our glorious Kinsman has avenged our quarrel upon Satan and his auxiliaries? O then be exhorted to marry your blessed Kinsman, that has been so kind to us as to take an expedition against the powers of hell in order to our redemption. O Sirs, when Christ the glorious Messiah looked down from heaven, and saw us betrayed unto everlasting ruin by Satan, that grand Abaddon and Apollyon; when he saw us in covenant with hell, and at an agreement with death, lying under the curse of the law, and in the adulterous embraces of our lusts, his spirit within him warmed, and stired with resentment against the enemy that betrayed us, he presently comes down and examines the matter, he convenes the old serpent before him, and dooms him to destruction, saying, "The seed of the woman shall bruise the head of the serpent." As if he had said, O Satan, I will be avenged on thee for the injury thou hast done to the woman and her seed; I will take on the nature of man, and in his nature I will be thy ruin and destruction, and of all thy works. And accordingly in the fulness of time he comes with his heart fraughted with love to us, and vengeance against principalities and powers, spoils them on his cross; and after all, he having done the part of a kind Kinsman and Redeemer, he issues forth a proclamation and purpose of marriage, saying as it is, Hos. 2:19, 20. "I will betroth thee unto me for ever, yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness, and thou shalt know the Lord." O Sirs, I come to you as a friend of the great Bridegroom, to court your consent unto the blessed bargain; your Kinsman and Avenger of your blood, he is willing and desirous to come under a conjugal relation to you; and therefore, O say the word, and say it with your hearts and tongues, "I am the Lord's: I am his, and he is mine: This is my beloved, and this is my Friend and Kinsman, O daughters of Jerusalem."

Now, because we must deal with you as rational agents; therefore I will offer you some considerations to gain your consent to marry our blessed Kinsman.

Motive 1. Consider that it was for this end that he became our Kinsman, and took on our nature, that he might come under a nearer relation to us, even to betroth us to himself in the relation of a spouse and bride. Under the law the Jews were bound to marry one of their own tribe; so the Son of God, that he might wed so with us, he became of the same tribe and family with us, took upon him the seed of Abraham, and not the nature of angels. The distance between the divine and human nature was so great, that there could be no marriage-relation between God and man till the distance be removed, and the two natures be brought into a nearer union one with another. Well, to make way for this, the divine and human natures are joined in a personal union, God is manifested in the flesh: so that if you do not marry your Kinsman and Redeemer, you do what you can to defeat the design of his incarnation, and do your worst, to baffle that glorious plot, the very master-piece of Infinite Wisdom and Love. O let the consideration of his stupendous condescension in becoming of our tribe, nature, and family, win your consent to him.

Mot. 2. Take a view of our Kinsman's greatness and excellency. What shall I say of him? Words fail us, yea, thought and imagination fail us, when we begin either to think or speak of his excellency, who is a courtier of your affections. We would not know how to speak a word about him, if he had not by his Spirit in his word furnished us with proper expressions of his glory. And indeed the words by which our ideas of him are to be formed, are such as raise our finite minds unto ecstasy, when viewed in a way of believing. O who is he, or what is he? "Who can declare his generation?" His very name is so great and glorious, that no man can frame to pronounce it aright but by the Holy Spirit. O Sirs, will you refuse to be married to your Maker and Redeemer, whose name is, "The Lord of hosts, The mighty God, The everlasting Father, The Prince of peace, The brightness of the Father's glory, The bright and morning Star," in whose presence all the stars of created glory, whether in heaven or in earth, do hide their heads and disappear, as if they were ashamed to be seen beside him? Your Kinsman, who waits for your consent, for beauty is so excellent, that he is "fairer than the children of men, his countenance is like Lebanon, and as the sun shining in his strength." For wisdom he is so eminent, that he is "the wisdom of God in a mystery, and all the treasures of wisdom and knowledge are hid in him." For strength, he is "the man of God's right hand; whom he made strong for himself; he is the power of God, as well as the wisdom of God;" his arm brings salvation to sinners in the room of the powers of hell. For birth and pedigree, he is God's "first-born, made higher than the kings of the earth;" he is, as to his divine nature, "the only begotten of the Father," the only representative of his Father's family, and all the glory of his Father's house hangs upon him; and as to his human nature, you will see from his genealogy, Matt. 1 that he is "the offspring of ancient kings," of the royal family of David. For honour, he is equally honourable with the Father, and he "thinks it no robbery to be equal with God;" he is the honourable head of all principality and power, might and dominion, and of every name that can be named, whether in this world, or that which is to come. For riches, he is "the heir of all things;" the riches of Solomon were but chaff and dross in comparison of that gold tried in the fire, that he will bestow in abundance upon his bride. For constancy in love, he "rests in his love, and changes not;" his name is I AM, "without any variableness or shadow of turning." For life, he is immortal: other husbands die, and leave their wives melancholy widows; but, O Sirs, your Kinsman lives for ever: "As the Father hath life in himself, so hath he given to the Son to have life in himself." It is true, he was once dead, and buried; but being the Lord of life and death, it was not possible that the bars of the grave could detain him; no, no, though he was dead, yet now he is alive, and lives for evermore: death shall never break the marriage-knot between him and you; for he conveys immortality and life to his bride that moment she gives her consent to him, "He that believeth in the Son of God, hath everlasting life." Thus you see what a glorious, honourable, and excellent person our Kinsman, the Avenger of our blood, is, who offers to be married to you. O Sirs, who would not match with him, who would not reckon it their greatest honour to be brought under a marriage-relation to him?

Mot. 3. To encourage your consent to marry your Kinsman, the Avenger of your blood, consider what he will do for you, and to you, if you will marry him; he will restore to you what he took not away, and will do that for you which the law could not do, and which the whole world of angels and men could not do, but himself only.

1st, He will restore the beautiful image of God upon you which was defaced through the contagious poison of the old serpent. Thou art become black like hell by lying among the devil's pots, of an Ethiopian hue; but if thou wilt marry thy Kinsman, he will make you beautiful through his own comeliness, the beauty of the Lord thy God will be put upon thee, so that thou shalt be "like the wings of a dove, covered with silver, and thy feathers with yellow gold."

2dly, If thou wilt marry thy Kinsman and Avenger, O sinner, he will restore thy title to the lost and mortgaged inheritance. Thou lost thy title that moment thy father Adam eat of the forbidden fruit, and by his sin thou art become an heir of hell and wrath; but by consenting unto this better Husband, thy claim and title to the inheritance shall be set upon a better footing than it was at first; for thou shalt be "an heir of God, and a joint-heir with Jesus Christ:" you know the wife by marriage is interested in her husband's estate; so here.

3dly, As the foundation of thy title to the inheritance, he will restore to thee a perfect law of righteousness, whereby thou shalt be put in case to look all accusers and accusations in the face. Thou lost thy righteousness in the first Adam, but in Christ thy Kinsman thou comes to be clothed with the righteousness of God. Adam's righteousness was his clothing and ornament, and so soon as ever he lost it, he and all his posterity became naked; but thy Kinsman will array thee "with the garments of salvation, and with the robes of righteousness;" Christ, he gives his bride her marriage-robe, she has not a rag of her own to cover her nakedness.

4thly, Marry thy Kinsman, and he will clear all thy debts thou owest unto the law and justice of God; for the power of pardon is in his hand, "I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins."

5thly, He will heal all thy diseases and wounds. Thou art naturally lying in thy blood, like the man that fell into his enemies hands between Jerusalem and Jericho; but if thou wilt take thy Kinsman for thy husband, he will heal all thy diseases; for his name is JEHOVAH ROPHI, and at length he will present thee to his Father "without spot, wrinkle, or any such thing."

6thly, Marry thy Kinsman, and he will manage all thy concerns for thee, whether in heaven above, or in the earth beneath. Hast thou any business at the high court above? Thy Kinsman, he will manage that; for he is "our Advocate with the Father." Hast thou any affairs on earth wherewith thou art perplexed and entangled? Thy Kinsman will manage these also for thee; for he has said, that "all things shall work together for good, to them that love God, to them who are the called according to his purpose;" and he bids his spouse cast all her care upon him.

7thly, Marry your Kinsman, and he will provide you a large jointure. Although the spouse of Christ contract nothing with him but debt, yet such is his liberal love to her, that he provides her in a whole kingdom, "I appoint unto you a kingdom, as my Father hath appointed unto me." He provides her in a jointure-house, where he and she shall dwell for ever: "I go to prepare a place for you: In my Father's house are many mansions." In a word, he makes over himself and his whole fulness, which is more than heaven and earth, and the fulness of both. O shall not all this prevail with you to join hands with your Kinsman, the Avenger of your blood.

Mot. 4. By way of motive, will you consider that the purpose of marriage, on the part of this glorious Kinsman, is intimated and proclaimed. We who are ministers, as friends of the Bridegroom, proclaim it as with sound of trumpet upon the house-tops, in the tops of the high places of Zion. Be it known to all men, that the Son of God, the Prince of life, the Lord of glory, is content to be wedded and married to every one of the posterity of Adam, that has a mind to join hands with him. O Sirs, will you counteract the marriage after proclamation?

Mot. 5. Consider, that the contract is drawn, I mean the contract of the new and better covenant; yea more, the Bridegroom of souls, the kind Immanuel, he has in his own and his Father's name signed the contract with his precious blood, for his blood is the blood of the covenant; and by the shedding of his blood, he has "confirmed the covenant with many;" yea, he has superadded his oath, that you might have two immurable things to build your faith upon. And moreover, the contract of marriage, it is already attested by the three that bear record in heaven, the Father, the Word, and the Spirit, who all give their joint testimony unto the bargain.

Mot. 6. Consider, that this contract of the new covenant of grace and promise, it is indorsed to you, to let you know, it is no vicious intromission for you to put your hand to it in a way of believing: "To you is the word of this salvation sent: The promise is unto you, and to your seed, and to all that are afar off." The promise is left to you, and we that are ministers are sent to open the contents of it; to tell you of its freedom, of its fulness, of its comely order and stability, and to lay it in broad band before you, requiring you to subscribe with the hand of faith, saying, "I am the Lord's."

Mot. 7. Consider, that you have so far given your consent already to this glorious Kinsman, that he should be your Husband and you his spouse and bride, that you cannot retract without perjury and adultery. When a woman has given her hand to a man before witnesses, and said with her mouth, that she takes such a man for her husband, promising to be faithful to him unto death; we reckon that woman married in the sight of the world; and it is not lawful for her to dispose of herself to another man, without being guilty of perjury in breaking the marriage-oath; and if she join herself to another, she is an adulteress. Well, Sirs, thus far is the bargain gone between Christ and every one of you (I pray you consider it, for this is a matter of the greatest moment), you are already married unto Christ. You have consented to be his, and not another's, in baptism, you was then dedicated and devoted to him; and have you not many times made open profession of the name of Christ? Do you not all own him as your Saviour, as your Prophet, Priest, and King, before the world? Have you not been at a communion table? Are you not called Christians after him, as a woman is called by the name of her husband? Well, do not all these make marriage between him and you? Are you after all this at liberty to follow other lords and lovers? I own indeed, that many, many multitudes in the visible church, go all these lengths, who yet are never married to him in their hearts, and who are joined to their idols inwardly. But whether you said it with your hearts or not, you have before the world professed, that he, and he only, shall be your Lord, and that other lords shall not have dominion over you; and if your heart did not go along with your profession, you are rank hypocrites. But your professed consent makes marriage before the world, so that you stand bound by the oath of God, to be for him and not for another; and if you go after other lovers, and prostitute your souls to them, you play the harlot, as the Lord says to Israel, Jer. 3:1. And we find this professed and declared consent unto Christ, is called marriage with the Lord in scripture, Jer. 3:14. and urged by the Lord as an argument for their return to him; "Turn, O backsliding children, saith the Lord, for I am married unto you"—And upon this ground, their idolatry and other sins fall under the charge of spiritual fornication and adultery, ver. 2, "Thou hast polluted the land with thy whoredoms, and with thy wickedness." Thus you see, that there is already a marriage-relation between Christ and you, and you cannot retract without whoredom and adultery. And seeing you have already signed the contract of the covenant professedly before the world, why will you not sign it with your heart also, by which a man believes unto righteousness? If you do not, you deal deceitfully with God, and "cursed is the man that doth the work of the Lord deceitfully."

Mot. 8. Consider how mightily the heart of our glorious Kinsman, and Avenger of blood, is set upon a match between you. So much was his heart set upon it, that the very thoughts of it were matter of rejoicing to him before the world was made; he "rejoiced from eternity in the habitable parts of the earth," that is, in these parts of the earth where he saw he would get a bride to himself among the posterity of Adam. His heart was so much upon this match, that he came, "travelling in the greatness of his strength," in order to rescue and deliver his bride; when he saw her lying with the chains of hell upon her, he flees, as upon the wings of the wind, for her relief, crying, The day of vengeance is in mine heart, and the year of my redeemed is come. So much is his heart set upon this match, that he is the most earnest suitor to you that ever was; he invites, he beseeches, he intreats, and obtests sinners to give the consent of the heart, as well as of the mouth; and when sinners refuse to give the consent of their hearts to him as their Husband, his very heart is like to burst within him; "My bowels are turned within me, and my repentings are kindled together."

Mot. 9. This is all the reward that he seeks of you for his hard and sore travel, in spending the blood of his heart for the satisfying of justice, and in avenging your quarrel upon the powers of hell, namely, that you give the consent of your souls to be his, and not another's. O let him see the travel of his soul, that he may be satisfied.

Mot. 10. All parties are pleased, if you be but content. Our Kinsman's Father is pleased; he first proposed the match to his own Son, in the council of peace; and he also proposes it to us in the word; he sends forth his servants, inviting all to the marriage-supper of the King's Son, saying, "Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage:" so that God the Father is pleased with the match. Our Kinsman Christ, the glorious Messiah, he is pleased, and so well pleased, that, when a sinner gives his consent to marry him, he reckons it his coronation-day and the day of the gladness of his heart, Song. 3:11. The friends of the Bridegroom are pleased, all faithful ministers are pleased, for they travel in birth till you consent to marry this creditable Kinsman of ours. Fellow virgins, all true believers, are pleased, and rejoice when Christ gets a new bride. In a word, the whole family of the church-militant and triumphant rejoice when a sinner is betrothed unto the Son of God. Now, seeing all parties concerned are pleased with the bargain, Oh shall there be any more stop in it?

Here we stand ready, in his name, to answer all imaginable objections that unbelief may offer against your marrying the Avenger of your blood.

Object. 1. The distance is so great between him and me, that I cannot think he will ever look on me; I am unworthy of any body's notice, much more of his, who is "the Prince of the kings of the earth." Answ. Since he does not stand upon the inequality of the match, do not you object to it; for the odds lies on his side. Again, the greater the inequality be, the more is the glory of free grace manifested, and that is his plot, that grace may reign, and not merit. And then remember it is God's ordinary way, to pass by the great, rich, honourable, and to pitch upon the base, foolish, mean things of the world, "that no flesh may glory in his presence."

Object. 2. I am black and ugly, and deformed, will he ever join hands with me, he whose "countenance is as Lebanon?" Answ. He never took any of Adam's race to him in such a relation because they were beautiful, but because he designed to make them beautiful "through his comeliness." But, Oh! my sins are of a deep dye Answ. This shall be no stop, Is. 1:18, "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool."

Object. 3. I am a dead sinner, will ever the Lord of life match with me? Answ. Hear himself answering the objection, Is. 55:3, "Hear, and your soul shall live." Give thy consent to him by faith, and though thou wert dead, yet shalt thou live.

Object. 4. I do not know if ever the bridegroom loved me, or designed that I should be his bride. Answ. If a man should propose and promise marriage to a woman, and she should refuse her consent, under a pretence that she did not know the design of his heart, would not this be to charge her courtier with disingenuity? So here the case is the same: we are to judge of the Lord's heart and designs by the words of his mouth; and faith holds him by his word and at his word.

Object. 5. I want a will to give my consent to him. Answ. Put thy will in his hand, and he promises to make thee "willing in a day of his power." And if the enmity and aversation of thy will be really thy exercise, it is an evidence that the rooted consent of thy heart is already gained; for I never desired a greater evidence of true love to Christ, than to be groaning under the enmity of the heart against him: so it is a sign that the will is really bowed to him, where the remaining corrupt will is the soul's burden and exercise.

Now, I shall conclude this exhortation with a few advices; if you, indeed, have a mind for this match with our Goel, our glorious Kinsman, who has avenged our quarrel upon hell, sin, and death. And for your direction, I recommend the practice of Ruth, or her carriage till the accomplishment of her marriage with Boaz, her kinsman or redeemer; for in the Hebrew language the same word signifies both a kinsman and redeemer, as you will see by noticing the margin of your Bibles, Ruth 4:14. Now, I say, observe Ruth's management in this matter, and follow her example; for "these things are written for our learning."

1. You will find, that Ruth she clave fast unto her mother Naomi, and shewed great kindness to her, so that she would by no means part with her, when returning to her own country, to "dwell under the wings of the God of Israel." We are told, that Orpah "kissed her mother-in-law," and then left her, returning again unto her own people in the land of Moab, but Ruth would by no means part with her, Ruth 1:16, 17. So my advice to you is, to cleave to your mother, the church, in her returning to the Lord God of Israel. I do not advise you to cleave to our mother in her backslidings from the Lord, but cleave to her in so far as she returns to the Lord God of Israel, to dwell under his shadow. If Ruth had left her mother Naomi, as Orpah did, she had never been married to her kinsman Boaz, she had been quite out of the way to it: so my advice to you, in order to a marriage with Christ your blessed Kinsman, is to cleave to your mother-church, the church of Christ, in her returning to the Lord, and do her all the kindness that you can. Boaz took it kindly that Ruth had dealt with her mother-in-law, and shewed her kindness in a strange land, and came along with her unto the land of Israel; so Christ he takes it kindly when any shew kindness unto his church, and cleave to her when in a strange land, or among the midst of enemies. Say with the psalmist, Ps. 137:5, 6, "If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy." O study to keep by the poor church of Christ, especially in her returning to the Lord. I confess there are many things wrong in the church at this day, but yet we must not leave her for that, we must not, like Orpah, kiss her, and bid her adieu; no, we must cleave to our mother, and yet separate ourselves from her defects, by giving due testimony against what is wrong about her.

2. Ruth, you will find, according to the advice of her mother Naomi, went and gleaned in the field of Boaz her kinsman; and she was discharged by Boaz, as well as her mother, from going to glean in another man's field. Do you the like, glean the field of our blessed Kinsman, Jesus Christ, and keep by his reapers, I mean the faithful ministers of Christ; this is the advice given to the spouse, Song. 1:7, 8, "If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids among the shepherds' tents. Why should I be as one that turneth aside by the flocks of thy companions? Do not turn aside unto the fields of strangers, deceivers, erroneous teachers, hirelings, who have the sheep's clothing, but "inwardly are ravening wolves." Keep by Christ's green pastures, his field; for there you may expect to have something dropt for your encouragement, by the order of the great Master of the field; as Boaz ordered his reapers to let handfuls fall to Ruth, when she kept by his field; so if you keep by the pure field of the preaching of the word and ordinances, as he has commanded them to be dispensed, you may expect that our kind kinsman will let something fall for your encouragement.

3. Ruth, she improved every hint of Boaz's kindness and goodwill, to cleave to him as her kinsman; and the more that she observed his kindness, the more she was encouraged. So I would have you to encourage faith and trust in our Goel and Kinsman, from every hint of his good-will and kindness manifested in his word. Do as the servants of Benhadad did, who catched at every favourable word that dropt from the mouth of the king of Israel. Gather up the sheaves, or the handfuls that he orders his reapers to let fall to you; and when he bids you come at meal-time, and eat of his bread, and dip your morsel in his vinegar, or wine, be sure to do his bidding, and take it as a token of his kindness; for his heart is full of love, being love itself.

4. We are told, that Ruth did creep down at her kinsman's feet, chap. 3:7, and under his covering, being encouraged thereunto by the relation he bore her, as a kinsman, by the kindly words and acts that he had shewed her. So my advice to you is, to lie down at the feet of our kind Kinsman, and creep under the covering of his righteousness; for he is "clothed with a garment down to his feet; and encourage yourselves to do so, from the kindness that he shews by his words and acts. O what kindness has he shewed in his word! "Come to me who will, I will in no wise cast out: Whosoever will, let him come, and take the water of life freely." O what kindly invitations doth he give to "come and eat of his bread, and drink of the wine that he hath mingled!" O what kindness appears in his acts, particularly in becoming "bone of our bone, and flesh of our flesh, laying down his life a ransom for many, in spoiling principalities and powers, and making a shew of them openly, triumphing over them in his cross!" Now, let all this encourage you to creep near him, and to creep under the covering of his law-fulfilling righteousness, and say to our Goel, as Ruth did to Boaz, chap. 3:9, "Spread thy skirt over me, for thou art a near kinsman," or, as in the margin, "one that hath right to redeem." O Sirs, our blessed Boaz, he will be so far from taking this in ill part, that he will say to you, as Boaz said to Ruth, chap. 3:10, 11. And if you do this, our Kinsman will not be in rest till he have finished the thing according to your heart's desire, chap. 3 ult. And accordingly you find he finishes the redemption and marriage together in the last chapter.

I proceed now to the fourth branch of exhortation, from this second branch of the doctrine. Is it so, that Christ, our glorious Kinsman and Redeemer, has avenged our quarrel upon the powers of hell? Did he, in the resentment of our quarrel, invade Satan's kingdom, counteract his project for our ruin, destroy his first-born, wrest the keys of hell and death out of his hand, make him a prisoner of war, and load him with chains of darkness, &c. I say, has he thus avenged our quarrel upon our enemies? O then, let us have common friends and enemies with our glorious Kinsman, saying, with David, Ps. 139:21, 22, "Do not I hate them that hate thee? and am I not grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies." O Sirs, you and I are called Christians, after our blessed Kinsman Christ, our very name bears that we are listed under his banner, engaged in the same quarrel with him, against Satan and all his auxiliaries; and therefore let our resentment point the same way with Christ's, when he said, The day of vengeance is in mine heart. Christ's resentment did run against Satan, not as a creature, but as a sinner, as a criminal. It was the ruin of sin that Christ intended. This is the greatest pillar of Satan's kingdom in the world, it is his main and only bulwark, his "first-born, and the beginning of his strength." Christ well knew, that if once this were cut off and destroyed, Satan's kingdom in the world would fall like lightning; and therefore we find it so frequently asserted, that this was the main and principal end of his manifestation in the flesh, and of his manifestation in the Word and Spirit: For this purpose, says the apostle John, the Son "was manifested to take away sin," 1 John 3:5, he came to "save his people from their sins; For this purpose was the Son of God manifested, to destroy the works of the devil," that is, sin and death. Yea, his very name was called "Jesus, because he saves his people from their sins." Now, I say, was the vengeance of a Redeemer thus bended against this first-born of Satan, in order to our redemption? O then, let me call and invite all that possess the name of Christ, or who have his name called upon them, to come forth "to the help of the Lord against the mighty;" join hands with the Son of God, in helping to pull down the works of the devil in the world. As Christ spent his blood "to finish transgression, and to make an end of sin:" so let us even "resist unto blood, striving against it." This is what our glorious Kinsman and Avenger frequently call us to in his word; and to arm us with the greater resentment against sin, he calls us to make war against sin, by a word borrowed from the kind of death that he suffered in avenging our quarrel, viz., that of crucifixion. He calls us to "crucify the flesh, with the affections and lusts." "I am crucified with Christ," says Paul. The Spirit of God, no doubt, for holy ends, makes use of such an expression, particularly, that, by presenting the death and cross of Christ unto our view, the remembrance of his death for our sins, might make us breathe after nothing less than the death and ruin of sin in our own souls: and therefore I say, O "mortify the deeds of the body of sin," and let nothing less than the total extirpation of it content you.

THE SOVEREIGNTY OF ZION'S KING*

BEING THE SUBSTANCE OF SEVERAL SERMONS

ON PSAL. 2:6

The first preached at Perth before the Associate Presbytery, Thursday, Oct. 13, 1737, and afterwards enlarged upon at Stirling, for some Sabbaths thereafter.

PS. 2:6.—"Yet have I set my King upon my holy hill of Zion."

THE FIRST SERMON ON THIS TEXT

IN the first three verses of this psalm, we have an account of the strong opposition that is made to the kingdom and government of the Messiah. One would have thought, that when he came into the world, every knee would bow unto him, crying, "Hosanna to the Son of David;" and that all the sceptres of the earth should have been laid at his feet; but never was any government so much opposed. For, (1.) We are here told, that hell and earth take the alarm when he appears upon the stage: "The heathen rage," &c. (2.) The opposition they make is here described; it is spiteful and malicious; for they rage and gnash their teeth at him, filled with indignation against him, Luke 13:14; John 11:47; Acts 5:17, 33, and 19:28, &c. It is deliberate; they take counsel, &c. It is resolute; they "set themselves against the Lord," set their faces like flint, and make themselves a brow of brass. It is joint opposition; they combine. (3.) What they aim at by this opposition to Christ; they are children of Belial, that cannot endure the yoke, they cast away his cords, his commandments, his laws; these are what they resolve to break through. (4.) See how all these designs are baffled with the greatest ease, ver. 4, 5. (5.) Notice the stability of Christ's kingdom, notwithstanding of all these attempts of hell, in the words of my text, Yet have I set my King upon my holy hill of Zion.

Where we may notice,

1. The royal office and character of our glorious Redeemer; he is a King: this name he hath "on his vesture, and on his thigh," Rev. 19:16.

2. The authority by which he reigns; He is my King, says God the Father, and I have set him up from everlasting: "The Father judgeth no man; but hath committed all judgment unto the Son." The world disown his authority, but I own it; I have set him, I have "given him to be head over all things to the church."

3. His particular kingdom over which he rules; it is over my holy hill of Zion, an eminent type of the gospel-church. The temple was built upon mount Zion; and therefore called a holy hill. Christ's throne is in his church, it is his head-quarters, and the place of his particular residence, "The Lord hath chosen Zion, he hath desired it for his habitation. His laws go out of Zion, and the word of the Lord from Jerusalem. There are the thrones of judgment, the thrones of the house of David."

4. Notice the firmness of the divine purpose with respect unto this matter; Yet have I set him King. Q. d. Whatever be the plots of hell and earth to the contrary, he reigns by his Father's ordination.

OBSERVE, That Christ is king in Zion, the alone Sovereign of his church, by his Father's appointment and ordination. Yet have I set my King upon my holy hill of Zion.

In discoursing this doctrine, I shall endeavour, through divine assistance,

I. To speak a little of this sovereign Prince.

II. Of the kingdom which he governs.

III. Why God the Father hath appointed and ordained him King in Zion.

IV. Apply.

I. As to the first, I shall endeavour, 1. To prove, that Christ is a Prince of royal authority. 2. Give some of his excellent qualities and properties, to recommend him to all.

As to the first, his sovereignty and royal authority appears,

1. From the scripture-prophecy: Gen. 49:10, "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." Luke 1:32, 33, "The Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end." Mic. 5:2, "The Ruler of Israel, whose goings forth have been from of old, from everlasting."

2. From scripture-types. David, Solomon, and others of the kings of Judah, who were active in building and repairing the temple and worship thereof, did all typify him in his royal office; and though the royal family of David be extinct on earth, yet it is perpetuated in him for ever in heaven.

3. From scripture-titles that are ascribed to him: "Messiah the Prince," Dan. 9:25. "The Prince of peace," Is. 9:6. "The Prince of the kings of the earth. The King of kings, and Lord of lords," &c.

4. From the concurring testimony of enemies and strangers. The wise men of the east, when they come in quest of him, they inquire, "Where is he that is born King of the Jews?" And it was not without the hand and counsel of God, that Pilate was directed, to the disgusting of the Jews, whom he had, contrary to his light and conscience, gratified with the blood of Christ, to affix that title to his cross, in Hebrew, Greek, and Latin, "Jesus of Nazareth the King of the Jews." Balaam, Numb. 24:17, "A star shall arise out of Jacob, and a sceptre out of Israel, that shall smite the corners of Moab, and destroy all the children of Sheth."

5. From the badges of sovereignty every where ascribed to him.

We read in scripture, 1st, Of his solemn investiture with the government; his mounting the throne, when he ascended up on high. See the solemnity of his instalment, spoken of, Ps. 47:5, "God is gone up with a shout, the Lord with the sound of a trumpet," &c.

2dly, We read of his throne, Ps. 45:6, "Thy throne, O God, is for ever and ever; and his throne is "high and lifted up," Is. 6:1. The very same throne upon which his Father sits, Rev. 3:21. "To him that overcometh will I grant to sit with me upon my throne, even as I also overcame, and am set down with my Father upon his throne."

3dly, We read of his coronation, and that both by his Father, and the church, called his mother. You read of his Father's crowning him with glory, Heb. 2:7, "Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands." And you read of the church, his mother, crowning him, Song. 3:11. "Go forth, O ye daughters of Jerusalem, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals," &c.

4thly, We read of his royal sceptre, the rod of his strength, which is also a rod of iron, to govern his subjects, and to dash his enemies in pieces.

5thly, We read of the laws issued out by his authority from Zion, and for Zion, for the government of his subjects. It was he that gave forth the law of commandments from mount Sinai, and it is he that gives forth the law of faith from mount Zion, Is. 2:3. "The law shall go forth from Zion, and the word of the Lord from Jerusalem."

6thly, We read of courts, both for worship and discipline, held in his name; speaking of Zion, or the church, it is said, "There are the thrones of judgment, the thrones of the house of David." In the church are courts for worship, where his subjects attend him, both for hearing his voice in his word, and for paying the rent of worship and adoration they owe him. And then for courts of judgment or government, we see a synod held in his name, Acts 15; and wherever two or three of his officers meet in his name, for exercising the keys of doctrine or discipline, he promises to be in the midst of them.

7thly We read of the officers of his kingdom, such as apostles, prophets, evangelists, pastors and teachers, elders and deacons. And the apostle, speaking of ministers of the gospel, calls them "ambassadors of Christ," 2 Cor. 5:20. Every faithful minister has commission from Christ, as King in Zion; although, alas! many who pretend to carry his commission now-a-days, are changing their holding.

8thly, We read of the keys of the kingdom. Christ says unto his apostles and ministers, "Unto you I give the keys of the kingdom of heaven; and whatsoever ye shall bind on earth, shall be bound in heaven." By the keys we are to understand the doctrine and discipline of his appointment.

9thly, The power of peace and war, of life and death, are in his hand. He casts out the white flag of peace to his enemies in the gospel. We preach the gospel of peace, publish the word of reconciliation, "That God was in Christ, reconciling the world unto himself." And if peace be not accepted, in his name we denounce war against sinners that do not believe in him: "He will wound the head of his enemies, and the hairy scalp of him that goeth on in his trespasses." "He that believeth not, is condemned already; and the wrath of God abideth on him."

10thly, He is constituted the sovereign Judge of heaven and earth, of men and angels. The legislative and executive power is in his hand, "the keys of hell and death;" and it is left solely in his hand, for "the Father judgeth no man, but hath committed all judgment unto the Son." From all these things it appears that Christ is a sovereign King, a Prince of royal authority.

Secondly, I would give you a view of the excellent qualities of Zion's King, and let them serve as so many motives to strangers to submit unto his authority, and as so many cordials unto his friends and loyal subjects, in this dark and cloudy day.

1. Then, He is a very ancient King. He is indeed "the Ancient of days:" he is no upstart; his throne was "set up from everlasting;" none can compete with him for antiquity, "The everlasting Father; Ruler in Israel, whose goings forth were of old, from everlasting."

2. He is a King of incomparable wisdom: "A wiser than Solomon is here." Solomon's wisdom was but folly compared with his; for "in him are hid all the treasures of wisdom and knowledge."

3. A King of irresistible power and absolute authority: "All power in heaven and earth are his." He is "the man of God's right hand;" the arm of JEHOVAH is in him: he hath "a name above every name, and at his name every knee shall bow," &c.

4. He is a King of unspotted holiness and purity. "The holy One of Israel is our King; of purer eyes than that he can behold iniquity." His name is a holy name. His throne is a holy throne; he "sits upon the throne of his holiness." His laws are holy laws; "The law is holy; and the commandment holy, and just, and good." His covenant with his subjects is a holy covenant; "he hath commanded his holy covenant." The officers that bear the vessels of his house are, and should be holy.

5. He is a righteous King. "Righteousness and judgment are the habitation of his throne. Behold a King shall reign in righteousness," Is. 32:1. We have an account of the equity of his administration, Is. 11:1–3, &c. Ps. 45:7, "He loveth righteousness, and hateth iniquity," &c.

6. He is a gracious King. His name is "the Lord, gracious." He is said to be "full of grace;" and grace comes by him, and rivers of grace run from his throne, Rev. 22:1; Ps. 46:4, "There is a river, the streams whereof do make glad the city of God." The throne whereon he sits is a throne of grace, and acts of grace are emitted from his throne, even the great and precious promises, which are the edicts of the King, or beneficial laws issued out for the benefit of the subject.

7. He is a most merciful and compassionate King. He has bowels of compassion towards his enemies; he would have gathered his enemies in Jerusalem, "as a hen gathers her chickens under her wings;" and when his enemies prove obstinate, he "weeps over them," &c. He is loth, at his very heart, to give up with a people that are giving up with him, Hos. 11:8, "How shall I give thee up, O Ephraim?" &c.

8. Of wonderful sympathy with his subjects. He is "touched with the feeling of our infirmities;" he reckons any favour or injury done to them, as done to himself, Matth. 25 at the close.

9. A King of immense riches, and unbounded liberality and bounty. His riches are unsearchable: "Riches and honour are with him." And as for his bounty, he distributes his grace as freely as the sun scatters his beams through the earth. He invites all the world to come and share of his fulness, Is. 55:1, "Ho, every one that thirsteth, come ye to the waters," &c. Prov. 9 at the beginning.

10. He is a King of untainted veracity and truth. One may depend upon his royal word, "He is not a man that he should lie, neither the Son of man that he should repent." His name is "Truth, the Word of God." One may venture his salvation with safety on his word, for he never failed; "all the promises of God are in him, yea and amen." He hath sealed them with his blood, and sets to his royal amen, as "the faithful and true witness," to every one of them.

11. He is an immortal King. Other kings they "die like men, they fall like the sons of the mighty;" death brings them out of their high seats, and sets them upon a level with the beggar; but the King of Zion "lives for ever and ever." It is true, he was once dead; but being "the Prince of life," it was not possible that death, the king of terrors, could detain him in his territories, Rev. 1:18. "I was dead, but am alive," &c. And the life of all his subjects is bound up in his life.

12. He is at present an invisible King, out of the sight of our bodily eyes. He has gone within the vail "to appear in the presence of God for us;" he pleads the cause of all his subjects in the highest heavens. But still he is visible to the eye of faith; "Whom having not seen, we love." And in a little, he will be visible to every eye, Rev. 1:7, "Behold, he cometh with clouds; and every eye shall see him."

13. He is an eternal King: "The King eternal." As his kingdom is from everlasting, so it is to everlasting; "and of the increase of his kingdom and government there shall be no end."

14. He is an independent King. All the powers of the earth depend on him; "By me kings reign, and princes decree justice;" but he depends upon none. It is true his mediatory kingdom is committed to him by his Father, but his essential kingdom is as independent as that of God the Father, "he being in the form of God, and thinks it no robbery to be equal with God."

15. He is a puissant and warlike King. He is "the Lord of hosts; he is a man of war." He encountered Satan, and wounded, bruised, and destroyed him upon Mount Calvary, and he will wage war for ever against all that refuse his government, and say, "We will not have this man to rule over us." He will send out his armies and destroy them; and not only his own vengeance, but the vengeance of his Father will fall on them, Ps. 110:1. &c.

16. He is "the King of glory," Ps. 24. When the summons is given to sinners, to "lift up the everlasting doors" of their hearts to him, they are told, that it is no less a person than "the King of glory" that calls. Solomon, in all his glory, could not compare with the lily, far less with him who is "the brightness of his Father's glory," and on whom hangs all the glory of his Father's house, Is. 22:24. &c.

I should now proceed to the other things in the method; but I pass them at the time, and shall only offer a word of use unto what has been said, in a few inferences.

1. See what happy persons the true and loyal subjects of Christ (believers) are. As it was said by the queen of Sheba, concerning the servants of Solomon, so may we say of them, they are happy, for they dwell in the King's court, Ps. 84 &c. All his subjects are made sons and heirs, "kings and priests unto God;" their King hears them when they call, Ps. 20:9. They enjoy peace under his administration. They have trouble from the world; but "in him they have peace;" they dwell on high, dwell in safety. They shall all be well seen to in the day of famine and trouble.

2. See the dangerous risk they run that invade his government, and contemn his authority.

Quest. Who are these?

Answ. 1. They that turn the authority, derived from him, to the hurt and prejudice of his kingdom and interest. All power and authority, whether civil or ecclesiastic, is derived from him. All civil power is from him: "By me kings rule." He sets up kings, and casts them down at his pleasure. And therefore it must be a dangerous abuse of civil authority, to enact laws invading the royalties of his crown, and the liberties of his subjects; laws countenancing witchcraft; laws for the profaning of his day and worship, and for modelling the courts of his house, and officers of his kingdom, according to their mind; laws obliging the ambassadors of Zion's King to change their holding, and to become the heralds and officers of king and parliament. Again, as all civil, so all ecclesiastic authority is derived from him, as the fountain of it, having "all power in heaven and earth." And if so, what a horrid conspiracy against the King of Zion must it be, to employ that power for screening the erroneous, and censuring these that bear witness for him, for violating the rights and privileges of his subjects, and carrying on violent intrusions of officers into his house, to the dividing, destroying, and scattering of his subjects? We may easily think what the King will do with such courts and officers, when he reckons with them.

2. They invade his kingdom and authority, who adventure to model his visible kingdom in the world, after their own fancy, and not according to the pattern shewed in the holy mount of divine revelation. The land-marks of the kingdom of Christ have been set from the word of God, by our great and worthy forefathers in this land, and adopted by the oath of the great God; and they who go about to remove these land-marks, and to cast the government of the church of Christ into another shape, as Episcopalians and Sectarians do, there is ground to suspect them as being enemies to the King of Zion. And among other things that convince me of the error, both of the Episcopalian and Indendepent schemes of government, this is one, that I never heard tell of one of their way, that suffered martyrdom for Christ, as King of Zion, particularly for his alone headship and sovereignty in his church. The spite and spirit of malignancy and persecution never ran against any of these ways, at least in this land; for the world loves its own. But it is well known, that all the power of hell, and of ecclesiastic and civil tyranny, has been bended for suppressing that form of government, which has been so solemnly adopted, from the word of God in Scotland; which to me, beside other things, is a convincing evidence, that it is of divine origin. When King Charles II. was restored to the crown, against whom or what did he bend his power? Was it against Episcopacy? No; he restored that form of government both in England and Scotland. Was it against Independents and Sectarians, who had taken off his father's head? One would have thought, that the storm should have broken in a way of resentment upon them; but I do not remember to have heard, that one drop of their blood was spilt during that persecuting period; the storm lighted upon those of the Presbyterian way, both in Scotland and England. Was this, because they had joined the usurper, or endeavoured to cut off the family of the Stuarts? The contrary of this is well known to all who know the history of these times. No good reason can be conceived, why the flood of persecution did run with such violence against them beyond all others, but that Rev. 12:17. because they "kept the commandments of God," with reference to the kingdom of his Son, "and held the testimony of Jesus Christ, and the word of his patience."

3. They contemn the authority of the King of Zion, who walk willingly after the commandments of men, in opposition to the commands of Christ. When the commandments of men interfere with the authority of Christ, it is plain, from the practice of the apostles, and of the three children, what we are to do; "Whether it be right to obey God or man, judge ye," said the apostles before the Jewish Sanhedrim. And says the three children, when required by an angry king, in view of a fiery furnace, to bow down to his idol, "We are not careful to answer thee in this matter," &c. How culpable then are those men, who call themselves ministers, officers, and ambassadors of Christ, who, contrary to the laws of his house, at the commandment of worm man, are profaning his Sabbaths, polluting his worship, prostituting their office by sinful compliance, and throwing up the headship and sovereignty of Christ, our only King, Judge, and Lawgiver, and casting the jewels of his crown under the feet of men?

They will be found equally guilty, who stand by, and see those injuries done to the King of Zion by others, and, who though they be not themselves actors, yet, I say, stand by as spectators, or are silent without witnessing against those things, yea, associate themselves with traitors to the Redeemer's crown, as though they were his loyal subjects and officers. Would any man be reckoned a loyal subject to King George, especially any who have sworn the allegiance and abjuration, and are entrusted with any honorary and beneficial posts, and are daily eating the king's bread, and receiving his pay; I say, what would any think of such a person being witness to manifest treason committed against the king, and yet should hold his peace; and not only so, but allow such to sit in the king's courts, and sit with them as if they had done no injury? When manifest treasons are committed against the King of Zion, and corruptions, either in principle or practice are allowed, and not purged out by discipline, when the majority of a church and of her judicatories are in a conspiracy, the plain command in that case, is, 2 Cor. 6:17. to "come out from among them, and to be separate, not to touch the unclean thing," that the Lord may receive us. When the corrupt party are few, says Hooker, they are to be cast out; but when the body or majority of the church becomes wicked, then says he, the sound part is to withdraw from her; for which he cites the above scripture, 2 Cor. 6:17. The apostle Paul, when he orders the incestuous person to be cast out by excommunication, he gives this reason for it, because "a little leaven leaveneth the whole lump;" plainly intimating, that, when the whole lump of a church is leavened with unpurged scandal and error, she is like the house under the law, overrun with the leprosy, which was not only to be left by the inhabitants, but to be taken down to the foundation. Sin is, in scripture, compared unto smoke. You know, when a house is so smoky, that it is like to stifle the breath, or smother the inhabitants, there is no help for it, they must leave the house, and seek new lodgings.

Last inference. See from this doctrine an excellent rule for all the subjects of the King of Zion who desire to be found faithful unto him in a dark and cloudy day, how to steer their course. You know in the time of a revolt and insurrection in a kingdom against the government, when all things are running to confusion, the loyal subjects who adhere to the interest of their king, they make inquiry after the king's standard. Their question is not, Who have the greatest numbers? or, Where away is the greatest body of men swaying? But if the king's standard be lifted up, however few they be that own it, why, their question is, Where doth it stand? or, What is the party that are cleaving to it? This is the very case in this divided and distracted day wherein we live. There is an insurrection against the King of Zion, even in the house of his professed friends, and even under the covert of his name and authority. Ecclesiastic judicatories are carrying matters quite contrary to the laws of his kingdom and privileges of his subjects; and yet affirm, that they have his authority to do these things. A judicial testimony is lifted up against their corrupt courses, both in matters of doctrine, discipline, and government; and yet many that profess friendship to the King of Zion in this land, are in a suspense to what hand to turn; why, the way to come to a resolution is, to inquire, Where stands the standard of the covenanted testimony of Christ in the land? whether within or without the camp? If it be held faithfully within the camp, then it is duty to join it there: but if it be without the camp, we are to follow it there, although we should be obliged to take up the cross in following it.

Ps. 2:6.—"Yet have I set my King upon my holy hill of Zion."

THE SECOND SERMON ON THIS TEXT

THE doctrine was, "That Christ is King in Zion, the only Head and Sovereign of his church, by his Father's appointment and ordination." Yet have I set my King, &c.

The method in which I proposed to prosecute the doctrine, was,

I. To give some account of this sovereign Prince here spoken of.

II. To give some account of his kingdom, and the administration of it.

III. Why God the Father has lodged the government upon him.

IV. Apply.

I have only spoken to the first, given some account of this royal Prince, who is by God vested with the sovereignty, and made some application.

II. I come now to give some account of Christ's kingdom, and the administration of it. Here, 1. I shall offer a few distinctions of Christ's kingdom. 2. Shew why the church is called the holy hill of Zion. 3. Give you some of the properties or qualities of Christ's kingdom. 4. Discourse a little concerning the actual execution and administration of the kingdom of Christ, as Mediator.

The first thing is, to offer a few distinctions of Christ's kingdom. Know then, that the kingdom of the Son of God is twofold, either essential or personal. His essential kingdom belongs unto him, as to his divine nature, or as he is the Son of God, the second person of the glorious and ever-blessed Trinity, the same in substance, equal in power and glory with the Father, and the Holy Ghost. Christ, considered in this view, is the great Lord, Creator of heaven and earth, and of all things therein, and the government and disposal belongs unto him by right of creation. But it is not of this absolute or essential kingdom of Christ that I now speak, but of his personal and mediatory kingdom, as he is Immanuel, God-man; and under this consideration he acts by a delegated authority, or a power committed, or given him by the Father, for the salvation of the elect that were given him. Man, being fallen from the state wherein he was created, must, in order to his recovery, be brought under another model of government than that which he was under at his creation, when he was subject to God only as his Creator and Benefactor, promising life to him upon the terms of the covenant of works; I say, in order to his recovery, a new scene of government behoved to be erected; the plan of which was laid in the council of peace from eternity. By virtue of this plan of government, the first person of the glorious Trinity sustains the part of the supreme Judge, passing a sentence of condemnation upon all mankind for the breach of his holy law; but yet so far dispenses with the rigour of the law, as to admit of a ransom and satisfaction. God, in the person of the Son, sustains the place of a Mediator, Surety, and Redeemer, promising to satisfy and to repair the honour of the holy law. Upon which undertaking, the Judge is so well pleased, that, in order to the accomplishment of the Son's undertaking, "all power in heaven and in earth is given him:" all government is committed to the Son, angels, men, and devils, and all creatures are put into his hand, that he may make them subservient to the recovery of that poor contemptible creature man. And it is upon this foundation, that the great JEHOVAH says, in the text and context, Yet have I set my King upon my holy hill of Zion. "I will declare the decree: the Lord hath said unto me, Thou art my Son, this day have I begotten thee. Ask of me, and I will give thee the heathen," &c.

Now, the mediatory kingdom of Christ, it is either more general or special.

1. His general mediatory kingdom extends itself over heaven, earth, and hell, (as I said just now): Eph. 1 at the close, God hath "given him to be head over all things to the church, which is his body." Phil. 2:9, 11, "At, or in, the name of Jesus every knee must bow, of things in heaven, and things on earth, and things under the earth; and every tongue must confess, that Jesus Christ is the Lord, to the glory of God the Father." All persons, kingdoms, and revolutions of affairs in the world, are ordered and managed by our Mediator and Redeemer, Jesus Christ. He sets up kings and pulls them down, as serves the designs of his glory, and of his church's good: hence it is proposed, as matter of triumph to the church in her distress, Ps. 146:10. "The Lord doth reign for ever, even thy God, O Zion, unto all generations. Praise ye the Lord."

2. The kingdom of Christ is to be considered as more special and particular; and so his church is his kingdom, in which, and over which, he reigns. This kingdom, or church of Christ, is sometimes in scripture called his body; because of the union that is between him and them: sometimes his flock; because he, as a Shepherd, watches over them, and provides them their pasture.

Now, this particular kingdom of Christ, the church, is to be considered, either as militant on earth, or triumphant in heaven. The church triumphant is that part of the saints of God, who are, by death, gathered to him in glory, where Christ is; and the heavens are to contain him and them, until "the consummation of all things," at the end of time, when he will descend to the last judgment, and all his saints and angels attending him as his retinue. But it is of the church militant on earth I now speak. They are called militant, because they are yet in a state of war upon the field of battle, wrestling with sin, Satan, and the world, &c.

The militant church, again, is either visible or invisible. The invisible church catholic consists of all believers, who are savingly united unto Christ, as their head of influence and government, by his regenerating and sanctifying Spirit. And those are called his invisible church, because the bonds of union between him and them, are such as are not visible to the eye of the world, they are not perceptible by sense and reason, their life, and all the concerns thereof, are "hid with Christ in God," and therefore sometimes called his hidden ones. The visible catholic church of Christ consists of all these through the whole world, who make a visible and credible profession of their faith in Christ, and subjection unto him as their Prophet, Priest, and King, and who own and acknowledge the doctrine, worship, discipline, and government, that he has appointed, having the gospel preached unto them by ambassadors of his sending, and his ordinances administrated. This catholic visible church, consisting of all that profess the name of Christ, but especially of them who do really believe in him, this is that which in my text is called the holy hill of Zion, over which Christ doth reign.

Unto all that has been said, I shall only add, upon this head that the members of the catholic church, being spread over the face of the whole earth, wherever the gospel is preached, it is impossible that they can have a local communion one with another, in this world, in worshipping their glorious head, Jesus Christ, although it were desirable, if it could be attained. But because this cannot be attained, therefore the catholic church is divided into national churches, provincial churches, presbyterial churches, parochial churches, domestic churches, (for we read of the church of Christ in a house, or particular family); but all these are but so many parts, lesser or greater, of the catholic church of Christ, through the world, which have "one Lord, one faith, one baptism." But I do not stand further upon this. So much shall serve for giving you a general view of the church, or kingdom of Christ in the world.

The second thing is, to shew why the church is called the holy hill of Zion. For clearing of this, you would know, that Mount Zion, literally, was a hill situated in the best part of the world, viz. Canaan, and in the best part of Canaan, which was the tribe of Judah, and in the best part of that tribe, namely, in the city of Jerusalem. This hill had two heads, or tops, the one of which was called Moriah, upon which the temple was built, whereby it became the seat of all the solemn worship under the old economy; the other top was called the city of David, because David's palace was there, the royal residence of the kings of Judah and Israel. The church of Christ is frequently, both in the scriptures of the Old and New Testament, spoken of under the notion of this hill of Zion, particularly, Ps. 132:13, "The Lord hath chosen Zion: he hath desired it for his habitation," &c. And Heb. 12:22, "Ye are come unto Mount Zion," says the apostle, speaking of the New Testament church. Now, Mount Zion typified the gospel church upon these or the like accounts.

1. Mount Zion and Jerusalem was the habitation of Jebusites, a company of cursed and idolatrous Canaanites. So is the church, by nature, enemies to God, "aliens to the commonwealth of Israel," &c.

2. Mount Zion was taken by David out of the hands of the Jebusites. So Christ, our blessed David, he made a conquest of his church: he not only buys her with his blood from the hand of justice, but by the dint of the sword, girded on his thigh, he takes her by main force out of the hand of Satan; the weapons he makes use of for this end not being "carnal, but mighty through God to the pulling down of strongholds," &c.

3. David fortified Zion for his own use, and the sole place of his residence. So Christ he fixes his spiritual residence in Zion: "In Salem is his tabernacle, and his dwelling-place in Zion." And his presence in her makes her impregnable, "The Lord is in the midst of her, she shall not be moved:" hence is that song, Is. 26:1, "In that day shall this song be sung in the land of Judah, We have a strong city, salvation hath God appointed unto her for walls and for bulwarks."

4. Mount Zion and Jerusalem was renowned above all cities in the known world. So the church of Christ is the most renowned society upon earth, renowned for her dignity, her trade, her immunities, her present privileges, and future prospects.

5. Zion was the place of public worship, the ark was there, and all the solemn worship of Israel was there. So in the New Testament church are the ordinances for worship, word, prayer, praise, sacraments, and the like; these galleries of the King of Zion, where he holds fellowship with his subjects, and allows them access unto his presence, and communion with him.

6. All the sacred things of God were kept in Zion; there was the law, the oracles of God, the Shechinah, the pot of manna, the mercy-seat, the tabernacle. So the church of Christ is the repository of all the sacred things of heaven; to her belongs the adoption, the promises, the covenant; the ordinances, the doctrine, the worship, the discipline, the government, and truths of Christ are committed to her custody. O how zealous should the New Testament church, and every minister and member thereof, be for the preservation of these in their purity and power?

7. We find an opposition stated in scripture between Mount Zion and Mount Sinai, Gal. 4. God came down for a season on Sinai; but he comes to dwell on Mount Zion, &c.; he appeared in terror on Sinai; but Zion, or Jerusalem, is a vision of peace: he forsook Sinai, and left it in bondage; but Zion is free for ever: he gave the law on Mount Sinai; but the gospel on Mount Zion, &c.

The third thing is, to give you some of the properties or qualities of Christ's kingdom.

1. Then, It is a spiritual kingdom. It is not of this world, as the Jews imagined, and as others imagine, who would fashion and mould it according to the kingdom of this world. The laws, the ordinances, the discipline, and whole of this kingdom is spiritual, and has a relation principally to the souls of men and women, and an eternal state to come. And seeing it is so, what a strange notion of the kingdom of Christ must men and judicatories among us have, who distinguish men in the affairs of Christ's kingdom by the gold ring, gay clothing, and worldly heritages. Alas! true notions of the kingdom of Christ are generally lost among us in this generation. Some have no other notion of the church of Christ, than a society of men meeting together, under the name of judicatories, under the protection of civil authority, whether they be acting according to the laws of Christ, or against them, for the interest of the body of Christ, or to its hurt and prejudice; whether they be holding Christ as a head, or practically renouncing his headship, however they profess the contrary. I make no difficulty to affirm, that a church not holding the head, Christ, in all his offices, is but an idol of man's making; and zeal for such a church is but like the zeal of these who cried, "The temple of the Lord, the temple of the Lord, the temple of the Lord are these," and yet were real enemies to the God of the temple; or like Ephraim, concerning whom it is said, "Ephraim hath forsaken the Lord, and buildeth temples." I say then, that the kingdom of Christ is of a spiritual nature, and it relates principally to the soul, or the inner man: hence Christ declares concerning his disciples and followers, "The kingdom of God is within you;" and without this, it is little matter what church or communion folk be of.

2. Christ's catholic kingdom is of a large extent. It is true, under the Old Testament dispensation, the kingdom of Christ was pent up within the confines of the land of Judea, "To them belonged the adoption, the covenants, the law, and the promises," while the generality of the Gentile nations were held as dogs, aliens to Israel's commonwealth, &c. But blessed be God, now the waters of the sanctuary have run down to the valley of Shittim, and the gospel is "preached unto all nations, for the obedience of faith." Ps. 2:8, "I will give him the heathen for his inheritance," &c., Ps. 72:8, "His dominion shall reach from sea to sea, and from the river unto the ends of the earth."

3. Although the kingdom of Christ, I mean his true church, be of a large extent, yet it is but a little kingdom, I mean, it is not populous, when compared with the kingdom of the god of this world. Christ's flock is but a little flock, comparatively considered, Luke 12:32, &c. They are but little in respect of their numbers. Indeed abstractly considered, at the end of the day, they will make an "innumerable company, which no man can number;" but, viewed in comparison of the wicked, they are but few: "strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it;" like the gleanings after the vintage, "I will take them one of a city, and two of a family, and bring them unto Zion." They are but little in respect of quality. Christ's subjects are generally among the poorer sort of people: "God hath chosen the poor of this world, rich in faith, and heirs of the kingdom," 1 Cor. 1:26. "Not many wise men after the flesh," &c. They are little in regard of esteem; the world make but little account of them; they are generally reckoned the dross and offscourings of the earth, 1 Cor. 4:11, 13: but however little account the world may make of them, yet when Christ, at the end of the day, presents them unto his Father, they will shine like the stars, yea, like the sun in the kingdom of their Father.

4. The kingdom of Christ in this world is a kingdom of light. The Church is called the "valley of vision," because of the light of the revelation that shines in it. Wherever Christ sets up his kingdom in a land, though it "sat in darkness," the people of it are made to "see great light." Light ariseth to them that "sat in the regions of the shadow of death." And all that are the true subjects of Christ's kingdom, they are "translated out of darkness into his marvellous light;" the light of the glory of God, in the face of Christ, shines into their hearts.

5. It is a heavenly kingdom. Matth. 3:2, says John the Baptist, when Christ was come to set up his standard, and sway his sceptre among the Jews, "Repent ye; for the kingdom of heaven is at hand." And Heb. 12:22, "Ye are come unto mount Zion, unto the heavenly Jerusalem." All the loyal subjects of the kingdom are heaven-born, &c.; they are all pointing toward heaven in their way, and walk, and traffic, their "conversation is in heaven," and they are looking for "a better country, that is, an heavenly," Heb. 11:16.

6. It is a regular and well governed kingdom: "Jerusalem is a city compactly built together. We have a description of the regularity and good order of the kingdom of Christ, under the notion of a city built four-square, Rev. 21. See to this purpose, Eph. 4:16. There are many irregularities and disorders in the church of Christ, as she is managed by the hands of men, as sad experience testifies among us at this day; but as she is under the administration of the great King that God has set in the midst of her, there is nothing but beauty and order. If the church of Christ were, even his visible militant church, governed exactly according to Zion's laws by her pretended officers, there would be nothing but order and beauty in the whole kingdom; but when men go about to make other laws than the laws of Christ, and to make their will the standard of government, rather than the will of the great King, this casts all into confusion, and yet even these confusions are managed by the King for the advantage of his true kingdom and subjects, and in due time he will bring light out of darkness, and order out of confusion.

7. The true kingdom of Christ is a kingdom that is much hated by the devil and the world. She is just the eye-sore of hell, and all its confederates; hence we are told in the beginning of this psalm, that when Christ comes to set up his kingdom, "The Heathen rage, the people imagine mischief, the kings of the earth, and princes thereof, take counsel" how to suppress this kingdom of Christ. The gates of hell wage war against the kingdom of Christ. The world loves its own, who are under the government of the "God of this world," and who "walk according to the course of this world;" but they hate the laws, the ordinances, the discipline, and subjects of Christ's kingdom; they are intolerable unto them, and therefore they are always trying to make themselves rid of them: hence are all the reproaches, afflictions, persecutions, and massacres of the followers of Christ, that we read of both in sacred and profane history.

8. Notwithstanding of this, the kingdom of Christ, is a stable, firm, and everlasting kingdom; it is like the "little stone cut out of the mountain," that dashes all the kingdoms of the earth in pieces, and yet itself is not dashed or broken. As the King of Zion is himself "The everlasting God," so his kingdom is "an everlasting kingdom, and of his dominion there shall be no end." He shall "rule over the house of Jacob for ever and ever."

9. The kingdom which Christ governs is a holy kingdom. The church of Christ, even his visible church, is a sanctified society, federally holy; you see in the text it is called the holy hill of Zion. All the members of the visible church are dedicated to God in baptism, in which ordinance we renounce all filthiness both of the flesh and spirit, and are solemnly engaged to wage war against sin, and to "resist it even unto blood." The design of all church discipline, and of all ordinances, ministers, officers, and judicatories, is to preserve the church, or kingdom of Christ, from corruption, either in principal or practice, that she may be a holy lump unto him. Whenever any scandal breaks out in a church, it is to be purged out by the discipline of Christ's appointment, lest that leaven leaven the whole lump, and provoke the Lord, the holy One of Israel, to depart from her. 1 Cor. 3:17, the church is called the temple of God: "The temple of God is holy, and if any man defile the temple of God, him will God destroy." If this word of God be true, as I am sure it is, they stand but a sorry chance at this day, who are defiling the church of Christ, by complicated and multiplied scandals, of which I have taken notice in the preceding part of this discourse.

The fourth thing here was, to discourse a little concerning the actual execution and administration of the kingdom of Christ, as Mediator. Now, this falls under a twofold consideration. 1. We may consider it as having a respect unto his general mediatory kingdom, over all things for his church. Or, 2. With respect unto his special mediatory kingdom, or administration in and over his church.

First, I say, we may consider Christ's government, as it relates unto his general mediatory kingdom. And so it takes in all things in heaven, earth, and hell; for "things in heaven, things on earth, and things under the earth, must bow at the name of Jesus, and every tongue must confess, that he is the Lord, and that he hath all power and authority in heaven and in earth." Now, considering Christ's kingdom in this extensive view, his government and administration takes in these few things following.

1. His sustaining and "upholding of all things by the word of his power, as the apostle speaks, Heb. 3:3. Our Redeemer, our Almighty King of Zion, is none other than the great God that made the heavens and the earth: John 1:3, "Without him was not any thing made that was made. By the word of the Lord were the heavens made: and all the host of them by the breath of his mouth." And as he made all things by a word, so by the word of his power he upholdeth them in their being; "by him all things consist," Col. 1:17. This world is like a great theatre, upon which a glorious scene was to be acted, for the glory and honour of the free grace of God, in the salvation of a certain number of the lost race of Adam; and whenever the scene is ended, in the salvation of the last elect soul, the theatre is to be taken down, and then "the heavens will pass away with a great noise," &c.; but, until the scene be ended, the theatre, and all things in it, is upheld by the royal power and authority of the King of Zion.

2. Christ, the King of Zion, by virtue of his general mediatory power and authority, permits devils and wicked men to be, and act as they do; for "the deceived and the deceiver are his," Job 12:16. There we are told, that he suffered all nations to walk in their own way; he suffers the devil and persecutors sometimes, for holy and wise ends, cruelly to harass and persecute the righteous; to this purpose is that which he says to the church of Smyrna, Rev. 2:10, "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: but be thou faithful unto death, and I will give thee a crown of life." Thus, Rev. 12 he suffered the old dragon "to make war with the woman, and her seed, which kept the commandments of God, and the testimony of Jesus." This permissive power and providence, which Christ, as King of Zion, exercises with relation to the enemies of his church and people, is a glorious ground of encouragement to them in all their trials and troubles, that it is the Lord that allows the enemy to do this or that; especially if it be considered,

3. That by this absolute power of the King of Zion, he restrains and bridles up devils and men, and says to them, as he doth to the proud waves of the sea, "Hitherto shalt thou come, but no further." Ps. 76:10, "The wrath of man shall praise thee: and the remainder of his wrath wilt thou restrain." Thus he restrained both Laban's and Esau's resentment against Jacob, and Sennacherib in his destructive designs against the whole kingdom of Judah and Jerusalem. Christ, as King of Zion, he has his chain about the devil's neck, and the necks of all his wicked instruments in the world, and whenever they have gone the length of the link of the chain, which he has ordained, he gives the chain a pull, and then they are obliged to stop; the remainder of their wrath he doth restrain and bind up. We see this in the case of Job; when the devil was let loose to harass him, he went aye as far as his chain allowed him, but then he could go no further, till his chain was lengthened; and the same is the case with respect unto his church and people; Rev. 20:1–3, he lays hold on the dragon, that old serpent, the devil, and binds him a thousand years with a great chain. The devil, and his instruments at this day are burdened with the word of Christ's patience and testimony, and gladly would they destroy the witnesses, and all that cleave to his testimony; but they are like so many dogs, or lions chained by the King of Zion, they can go no further than he allows them; and he will allow them to go no further than he sees for his glory, and his people's good.

4. Another act of Christ's royal and absolute power, as King of Zion, is his protecting and defending his church in the midst of the most threatening and imminent dangers; hence they are called by the apostle Jude, the "preserved in Christ Jesus." You know when Christ appeared unto Moses in the bush, he saw the bush burning in the midst of the fire, yet the bush was not consumed; the thing represented thereby unto Moses was, the present situation of the church of Israel in Egypt, they were under sharp and exquisite sufferings under their cruel taskmasters; and the safety of the bush in the midst of the flames, represented the safety of Israel in the midst of all these troubles, under the care and tuition of Christ, that he would not suffer them to be swallowed up by their cruel enemies; no, he would see to their safety, "in the floods of great waters they shall not be overwhelmed," and in the hotest flames they shall not be consumed, &c.

5. By the royal authority of Zion's King, he over-rules and governs all creatures, and all their actions, yea, the most dark and cloudy dispensations, for his own and his Father's glory, and for the good and advantage of his church and people, according to that promise, Rom. 8:28, "All things shall work together for good, to them that love God." We see at this day very strange things casting up in the wheel of providence; we hear of wars and rumours of wars abroad; we see the mighty pulled out of their seats by death; we see signs in the heavens above, much like these that were seen before the destruction of Jerusalem; we see the winds blowing in the barn of the visible church, much chaff casting up, many blown away from their former profession; we see God making a separation between those that fear him, and others that are void of his fear; we see the enemy raging in the Lord's sanctuary, breaking down the carved work of the temple, and the crown of Christ profaned, and set upon the head of a mortal creature. Well, sense and reason, when it sits judge of these and the like dispensations, it is put to a nonplus; but if the eye of faith be opened, it will see the King of Zion, by his power, ruling and over-ruling all these ups and downs to the advantage of his kingdom, and the on-carrying of the designs of his glory in the salvation of his mystical body.

6. By his royal power, as King of Zion, he avenges himself and his church upon all his and their enemies, as we see in the close of this psalm, "He shall break them as with a rod of iron, and dash them in pieces as a potter's vessel." The beast and the false prophet, and the great whore, Gog and Magog, death and hell, shall be "cast into the lake of fire and brimstone," Rev. 20; Ps. 110. he will "make his enemies his footstool, he will strike through kings in the day of his wrath, fill the places with dead bodies, and wound the heads over many nations."

7. He will, at last, finally liberate his church and people from all these evils, sorrows, and troubles, under which she groans, Rev. 21:3, 4. These are some of the acts of Christ's government, in his general mediatory kingdom, over all things.

But, secondly, I come, more particularly, to consider the government of the King of Zion in his church, and among his people, which is his particular kingdom. And here again, with respect to his invisible kingdom of believers, there are these acts of his royal power that he puts forth.

1. He subdues them to himself. By nature they are the vassals of hell, "walking according to the course of this world, according to the prince of the power of the air, the spirit that rules in the children of disobedience." But in a day of his power, by swaying the rod of his strength, he makes of rebels a willing people: he convinces them of sin and misery, makes his arrows sharp in the heart of his enemies; he enlightens their minds in the knowledge of himself, discovers his personal and mediatory glory, the way and method of salvation through him; he bends the iron sinew of their rebellious wills, and makes them to fall in with the way of salvation revealed in the gospel; he persuades, and, by his grace, enables them to believe in him, and so to embrace him as he is exhibited and set forth unto them in the promise and offer of the gospel. And thus the King of Zion calls and conquers the vassals of the devil, and makes them his loyal subjects. This work of the King of Zion, it does not come with a like observation in every one of his subjects, every one have not a like measure of law-work; some are dealt with in a more mild way, like Lydia, "whose heart the Lord opened" in the hearing of Paul; others must be hewed and battered with the hammer of the law, before they will yield: however, every subject of Christ, in their effectual calling, has so much of law-work as is sufficient to loose them from the first Adam, and to discover the vanity of all attempts to seek righteousness and life by Adam's covenant; so much of it as to discover their absolute need of Christ for "wisdom, righteousness, sanctification, and redemption:" and thus Christ becomes "the end of the law for righteousness to every one that believeth."

2. Christ, as King of Zion, he writes his law on the hearts of all his subjects: Jer. 31:33, "I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people." That moment a sinner is translated from the power of darkness unto the kingdom of the Son of God, he that moment inlays a principle of holiness in the soul, a conformity to his laws; so that the man "delights in the law of the Lord, after the inner man." Hence are these breathings and longings of soul after holiness of heart and life. "O that my ways were directed to keep thy statutes! Hold up my goings in thy paths," &c. "O let my heart be found in thy statutes, that I may not be ashamed:" and hence also are these groanings among the subjects of Christ, under the remains of a body of sin and death, like that of Paul. "O wretched man that I am, who will deliver me from this body of sin and death! Iniquities prevail against me," &c.

3. Christ, as King of Zion, he enforces subjection to his laws, and that both by promises and penalties, suited unto the nature of his government, and administration of grace. If they break his laws, and keep not his commandments, he declares that he will "visit their iniquities with the rod, and their transgressions with stripes." And, on the other hand he tells, them that, in the way of obedience and holiness, he will meet them, and hold fellowship and communion with them; and thus, "in keeping his commandments, there is a great reward. He meeteth him that rejoiceth, and worketh righteousness, and remembers him in his ways."

4. Christ, as King of Zion, he casts a copy of obedience unto all his subjects, and calls them to imitate him; for, "though he was a Son, yet learned he obedience, by the things that he suffered." And he says to all his subjects, "Learn of me, for I am meek and lowly; take my yoke upon you," &c. He has left us an example that we should follow his steps; and accordingly every true subject of Christ, he studies to imitate his King, to run his race, "Looking unto Jesus."

5. Christ in his invisible kingdom, he actuates and excites all his subjects to obedience to him, by his own Spirit, which he puts within them, according to that promise, Ezek. 36:27, "I will put my Spirit within them, and cause them to walk in my statutes:" and by this Spirit of his in them, he makes them to study holiness in all manner of conversation; and their "light is made to shine so before men, that others seeing their good works, are made to glorify their Father which is in heaven."

6. Christ, as King of Zion, meekens the hearts of his subjects to a due regard to all the intimations of his mind and will, so as every one of them is ready to say, "Speak, Lord, for thy servant heareth. Lord, what wilt thou have me to do?" They just wait with submission, like a servant waiting the commands of his master, and then he gives direction, according to that promise, "The meek will he guide in judgment, the meek will he teach his way."

7. Christ, as King of Zion, he corrects and chastens his subjects; for "if we be without correction, whereof all are partakers, then are we bastards and not sons." Christ he will let these faults pass in aliens and foreigners, that he will severely correct in his own subjects: "You only have I known of all the families of the earth; and therefore I will punish you for all your iniquities." Sometimes by his rods and corrections, he will make their bodies smart with sickness, as in the case of Hezekiah, &c. Sometimes he will make them to smart in their worldly substance, by reducing them to poverty, as you see in Job, whose substance he gave over unto the Sabean and Chaldean robbers. Sometimes he will make them to smart in their relations, friends, and children, by taking away the desire of their eyes with a stroke, or other things that are sharper than death, &c. Sometimes he will make them to smart in their name, by reproach and calumny, and letting loose the tongues of a wicked world upon them, yea, even the tongues of their fellow-subjects, as in the case of Job and his friends, &c. Sometimes he will correct his subjects in their inner man, their soul, which is the sharpest of his rods. Sometimes he will turn away the face of his throne, and hide his countenance, and then they are ready to cry with David, Ps. 30:7, "Thou didst hide thy face, and I was troubled." Sometimes he will go that length in his correction with his subjects, that he will carry as an enemy, make the arrows of his reproof "to drink up their spirits," as we see in the case of Job and Heman, &c. And sometimes he corrects them, so as to make both external and internal trouble, like two seas to meet upon them, so as "deep calls unto deep:" this we see in the case of Joseph's brethren, &c. and of David, Ps. 116:3. when both "the sorrows of death and the pains of hell" took hold on him, and then he "found trouble and sorrow" to purpose: and the same we see in the case of Jonah, when he shifted the work and service that his Master, the King of Zion, called him to, with respect to Nineveh, &c.

8. As King of Zion he commands peace, quiet, comfort, and deliverance to his subjects; he turns the storm into a calm; when the wind and tempest of external troubles are blowing so hard, that they threaten no less than death and utter ruin, he comes treading upon the waves of the sea, and says to the wind and waves, "Peace, be still; and immediately there was a great calm." And as for the internal storms of troubles of mind, he quiets these also, by commanding or speaking "peace to them that are afar off," Is. 57:19. or by lifting up the light of his reconciled countenance on them, whereby he "puts more gladness in their heart, than when corn, wine, and oil doth abound."—Now, by these, or the like acts of his kingly government, he manages his invisible kingdom of believers, until he give the finishing stroke unto the work of sanctification at death, and then he transports them under a convoy of angels from the church militant, to the church triumphant, where they shall sing that song, Col. 1:12, "Giving thanks unto the Father who hath made us meet to be partakers of the inheritance of the saints in light;" and Rev. 1:5, 6, "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever, Amen.

Psalm 2:6.—"Yet have I set my King upon my holy hill of Zion."

THE THIRD SERMON ON THIS TEXT

I ENDEAVOURED, last Lord's day to give some account of Christ's government and administration in his general mediatory kingdom over all things for his church's sake, and also some acts of his royal authority, put forth with respect to his invisible kingdom of believers: and now I come to speak a little of his kingdom, as it relates unto his visible church. And here I shall, for the more distinctness, 1. Prove, that Christ, the King of Zion, hath a visible kingdom in the world. 2. Take notice of some acts of his royal authority in this visible kingdom.

The first thing here is to prove, that Christ hath a visible church, or kingdom in this world. And this will be evident, if we consider,

1. That the King of Zion himself is visible, as to his human nature. It is true, he is behind the vail, so that now we see him not as to his corporeal presence; but you know, a man may be in a far country, out of our sight, yet still he is a visible person; so here, though Christ be in the land afar off, yet still he is visible as to his human nature. His divine nature is invisible by bodily eyes, but his human nature still remains visible. He was visible to ocular sight when he was upon earth. The apostles declare that he was seen of them, both before and after his resurrection, and that they saw him visibly ascend into glory. The inhabitants of heaven, they are beholding the glory of a GOD-MAN. And after he was ascended, he was seen of Paul and of Stephen, even with their bodily eyes. And when he comes again, "every eye shall see him, and they also that pierced him." Now, I say, Zion's King being himself visible, his mystical body must be of a piece with himself, and be a company of visible men and women, bearing some visible character of their relation to him, which are not to be seen in the rest of the world.

2. The laws, and ordinances, and officers of Christ, are all visible; and therefore he hath a visible, as well as an invisible kingdom in the world. Your eyes see your teachers; you hear us speaking to you in his name, publishing his laws, and dispensing the ordinances of his appointment.

3. There is a visible difference between the kingdom of Christ, and the kingdom of the devil. The devil's kingdom is a kingdom of darkness, and the works of his subjects are "the works of darkness;" but Christ's kingdom is a kingdom of light, and the light of holiness shines in their way and walk, to the glory of God, and the edification of others, according to that of Christ, Matth. 5:16, "Let your light so shine before men, as others, seeing your good works, may glorify your Father which is in heaven." The subjects of Christ's kingdom, they walk in the narrow way of holiness, and have their Father's name written on their foreheads, have a visible and credible profession of Christ, whereby all that run may read that they own Christ as their King. The subjects of the devil, they walk in the broad way of sin, and have his name and badge about them, whereby they are known to be the children of the devil, and the seed of the serpent.

4. The charge that is given to ministers, in the dispensation of the solemn ordinances of the New Testament, to make a difference between the clean and the unclean, the holy and the profane, proves that Christ has a visible kingdom, and visible subjects in this world. We are forbid to cast that which is holy unto dogs, and commanded to make a difference between those whom we admit to the seals of the covenant, and others. Now, how should ministers ever fulfil this charge given them, if their were not visible tokens, whereby we may distinguish betwixt the one and the other.

5. There is a visible and open war betwixt the seed of the woman, and of the serpent. The seed of Christ, they are so far visible, that the devil and his instruments commonly know who are on the side of the Lamb, and bend their malice against them. Whenever a sinner takes on with Christ, the world begins to hate him; which says there is some visible marks about Christ's subjects, whereby the wicked themselves know them to belong to Christ. These things prove, that Christ hath a visible kingdom, and visible subjects, in the world. It is true, there may be many hypocrites among these visible subjects; but in so far as they bear the badges of Christ's subjects, they are by men to be sustained as belonging to Christ's visible kingdom, until, like Judas, they cast off the mask, and discover themselves to be real enemies to Christ and his kingdom.

Secondly, I come to take notice of some acts of the royal authority of the King of Zion in his visible kingdom.

1. It is an act of his royal authority to give the lively oracles of his word unto his visible church: "He (viz. Zion's King) gave his statutes unto Jacob, and his testimonies unto Israel; he dealt not so with any nation." Whence is it that the gospel comes to one nation, and not to another? Why was it given to the Jews under the Old Testament, when it was denied to the Gentiles? And whence is it, that now, under the New Testament, the gospel is preached to the Gentiles, when it is denied to the Jews? And whence is it, that the gospel is sent to us in this land, when many nations are worshipping the devil, for want of the knowledge of God and of his mind? Why, this is just an act of the sovereign power and pleasure of Zion's King.

2. By his royal authority he has appointed what form of government is to be observed in his visible kingdom. He has not left his church in a state of anarchy, or confusion, or to be moulded according to the fancies of men, as may best serve their politic views and designs. Now, every piece of the Old Testament tabernacle was to be placed according to the pattern shewed in the holy mount, much more the New Testament church, which is called "the true tabernacle of David," Acts 15:16. compared with Amos 9:11. What that form of government is, has been stated from the word of God, and solemnly sworn to by all ranks of the land, since our reformation from Popery. It is true, there are a set of men in the land, that set up for other schemes of government: but they that remove these land-marks, they will do it to their cost.

3. His appointing officers, both ordinary and extraordinary, is another act of the royal authority of the King of Zion. We have an account of these officers of both kinds, Eph. 4:11, 12, "When he ascended up on high, (whenever he had sitten down upon his throne of glory above), he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the edifying of his body." Ye know it is the prerogative of the king to nominate and call, and appoint, whom he pleases as officers civil or military, under him in the government of the kingdom; and no man dare, upon his highest peril, assume any of these offices, from the highest to the lowest, without the king's commission; if he should, he would be found guilty of treason, and of usurping the king's prerogative: so is it in the kingdom of Christ; it is his prerogative to call, and send out officers to serve him, "and no man taketh this honour unto himself, but he that is called of God, as was Aaron." Christ himself did not go without his Father's commission, to act as his viceroy, "I the Lord have called thee, I will hold thine hand, and will help thee;" and if Christ would not run without his Father's commission and call, it must be dangerous for any to intrude themselves into the sacred offices of his kingdom, without his call and commission.

4. His appointing and ordaining the way how his officers are to be chosen, and installed visibly in their office, is another act of Christ's royal power and authority, as King of Zion. As it is he that gives gifts unto men, for the edifying of his subjects; so he has given it as his pleasure, that his visible subjects, or these that are so in the judgment of charity, should be the electors of the office-bearers in his visible church or kingdom. It has been made evident from Acts 1 that when an apostle was to be chosen in the room of Judas, the hundred and twenty persons did nominate and present two to the apostles, and one of these was pitched upon by an immediate determination from heaven, because he was to be an extraordinary officer. It is clear from Acts 6 like a sun-beam, that the multitude of the disciples did elect the seven deacons, and present them for ordination to the apostles. It is contended against this, that the manner of electing deacons, who were to have the charge of the poor, and of the public money appointed for their relief, is no argument for the election of ministers and elders, who are superior officers. But to this it is easily answered, that if it be the privilege of the visible church, and of Christ's visible and credible subjects, to have the choice of these that are to have the care of their money, much more of those that are to have the care and charge of their precious souls, which are far more valuable. The argument, from the less to the greater, is strong in this matter. It has been also cleared from Acts 14:23. that the apostles, when going through and visiting the churches, which they had formerly planted, ordained elders, or presbyters, in every city, by chierotonie, or stretching out of the hand, which was the common way of taking the voices of the people at that time, both in civil and sacred affairs. So that the manner of electing ministers and other officers in the church, is not left to a patron, a presbytery, or to men that are heritors in this world; no, but it is a privilege that belongs unto the subjects of Christ's kingdom, or to the community of those who are visibly of, and in, the communion of the church of Christ, and who are walking according to his laws; by which means all ignorant, erroneous, or scandalous persons, or these that are not of the communion of the church, are evidently excluded. And this privilege of electing ministers and officers to the church, continued in the church till about seven hundred years after Christ, when it was violently wrested from them by the usurpations of Popery.

5. Another act of Christ's royal power and authority in his visible church, is his appointing ordinances for worship to be dispensed by ministers of the gospel, such as the public preaching of the gospel: "Go ye into all the world, and preach the gospel to every creature." This is the great ordinance of God for gathering of subjects unto Christ's kingdom, and for the edifying of these that are brought in. And then there is the ordinance of baptism to be dispensed "in the name of the Father, Son, and Holy Ghost." The ordinance of the supper, "What we received of the Lord, that we are to deliver," 1 Cor. 11:23. And there is public prayer and praise, catechising, both in public, and teaching from house to house. These and the like ordinances, for edification and worship, Christ, as King of Zion, has appointed to be dispensed by ministers in his visible kingdom.

6. Christ, as King of Zion, has appointed censures for discipline and good order in his kingdom, for the removal of offences, and preventing the leaven of sin and scandal from running through and defiling his church, such as private and public admonition, reproof, exhortation, and the sentences of greater and lesser excommunication. These are called "the keys of the kingdom; and when these keys, or censures, are exercised according to Christ's appointment, by the officers of his kingdom, "what they bind on earth, is bound in heaven, and what they loose on earth, is loosed in heaven." The apostle writing to the Corinthians anent the scandal of incest, he appoints such a person to be excommunicated, and delivered over to Satan, 1 Cor. 5:4, 5; and the reason he gives for passing such a censure, with respect to the church, is, that she might not be defiled with that impure leaven, "Know ye not that a little leaven leaveneth the whole lump?" And it is the opinion of Dr Owen, in his treatise upon schism, that, whenever a visible church comes to that pass, that she will not, or cannot, purge herself of notour and evident scandals, she, in that case, is to be departed from; and the reason is, because she has lost or cast away the keys of the kingdom, committed to her by her great King, and then error and scandal runs without control, till the whole mass be defiled.

7. Christ, as King of his visible church, has authorised the officers of his kingdom to meet in a judicative capacity, in his name and authority, for the better and joint regulating of the affairs of his kingdom. I cannot now stand to illustrate this head; it is done to excellent purpose by the Westminster Assembly, and approven by the General Assembly of the Church of Scotland in the year 1645, bound in with our Confession of Faith, entitled, The Form of Presbyterial Church government; to which I refer.

8. Christ by his authority, as King of Zion, has bounded and limited all the courts and officers of his kingdom, to govern his subjects, and to teach them no other thing than he has commanded, Matth. 28:19, 20, "Teaching them to observe all things whatsoever I have commanded you." So that, if the officers, or courts of Christ's kingdom, begin to "teach for doctrines the commandments of men," or to impose any laws upon his subjects than what Christ has given, they have good reason to ask, By what authority such or such things are done? and to disregard all such laws or impositions.

9. Christ, as King of Zion, has given express orders unto all his subjects, to examine all spirits, all doctrines, all laws and impositions, at the bar of the word, and to contend earnestly for the purity of his truth and worship, ordinances and institutions; Jude 3, "Contend earnestly for the faith delivered unto the saints." Where it is considerable, that the keeping of the truth and purity of doctrine, is not simply committed to ministers, or officers of his house, but to saints, i.e., to the whole visible church; it is a trust for which they are to be accountable, if, through their neglect, it fall in the streets; therefore commanded to contend earnestly for it. And as for Christian liberty, they are to do the same, as is plain from Gal. 5:1, "Stand fast in the liberties wherewith Christ hath made you free, that you be not entangled," &c. In these things every subject of Christ is to be a soldier.

10. Christ acts as King of Zion, when he resents injuries done to his kingdom or subjects, and sent and called officers. Sometimes the King of Zion has resented visible injuries done to his visible church, in a very open and visible manner; he "makes Jerusalem a burdensome stone unto her enemies," Zech. 12:3: and ver. 2, he "makes Jerusalem a cup of trembling unto all the people round about;" for the injuries done to Jerusalem God pulls down the nobles of Babylon, and dashes the Babylonish empire in pieces. So, for his true and loyal subjects he gives a charge unto the world, to beware of offending them, or doing them hurt; for, says he, "it were better for them," that do it, "that a millstone were hanged about their necks, and they cast into the midst of the sea." And as for the ministers and office-bearers, he says, "Touch not mine anointed, and do my prophets no harm." They that receive them, coming in their Master's name, they receive himself, and his Father; and they that despise them, despise him, and him that sent him. The sound of their King's feet is behind them, when going his errands, Matth. 28 ult., "Lo, I am with you alway even unto the end of the world." And it is our hearty prayer to God, that none who slight or despise us may fall under the resentment of our great and glorious King, but that his mercy may speedily prevent it by their repentance.

11. Christ, as King of Zion, removes his royal standard from one people or nation to another. When a people have long enjoyed the gospel, and the ordinances of his worship, and continue barren under them, and slight his ordinances, officers, and laws, in that case, by his royal authority, he translates the seat of his visible kingdom, and the badges of his presence, elsewhere: hence Christ tells the Jews, that his kingdom was to be taken from them, and given to a people that would make better use of it. So dealt he with the churches of the Lesser Asia; so has he dealt with many famous and once flourishing churches; to this purpose is what you read concerning "the vineyard of the Lord of hosts, the house of Israel," Is. 5. Thus I have given you an account of some of the royal actings of the King of Zion, with respect to his church as she is a visible society of men and women, professing allegiance to him.

I shall conclude this head of Christ's royal administration, as King of Zion, by giving you an account of some of his royal and kingly actings at the end of the world, when his mystical body is consummated and perfected. As,

1. He will then "descend from heaven," in an awful manner, "with a shout, with the voice of the archangel, and with the trump of God." And when he comes he will shake heaven and earth: 2 Pet. 3:10, 12, "The day of the Lord cometh as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burnt up," &c. His kingdom will then come with observation to all the world: Rev. 1:7, "Behold he cometh with clouds, and every eye shall see him."

2. He will erect his throne of judgment in the clouds or visible heavens. O how awful will the bench of judgment be, when he takes his seat! Dan. 7. And,

3. He will raise the dead, "All that sleep in the grave shall come forth, Dan. 12:2, &c. Not an infant of a span long, that was ever endowed with a rational soul, shall be left behind in the grave.

4. He will gather all nations to him, and make a separation between the righteous and the wicked, setting the one upon his left hand, and the other on his right hand.

5. There will be a public trial of all persons, and of all their actions; "he will bring every work into judgment, with ever secret thing, whether it be good or evil." All the laws and acts of kings, of parliaments, of councils, of assemblies, of judicatories of whatever sort, will be canvassed then by the solemn Judge, &c.

6. He will distribute rewards and punishments, unto men and women, according to what they are found to be at that day, righteous or wicked, gracious or graceless, building on the rock, or on the sand: he will say to the one, "Come, ye blessed," &c.; he will say to the other, "Depart, ye cursed," &c.

7. When all is done, he and his ransomed will return in triumph to heaven with singing, when the wicked shall be turned into hell with howlings, crying, "Lord, Lord, have we not eaten and drunk" at thy table? "have we not prophesied in thy name?" &c.; and then Christ will have all his enemies under his feet, and reign over his mystical body for ever. It is true, we are told, that Christ will deliver up the kingdom to his Father;" but this is to be understood of his presenting the ransomed to his Father, saying, "Here am I, and the children thou hast given me:" and he will indeed cease to rule them in that manner which he exercises in the church militant; but Christ will still be the head of the ransomed in Mount Zion above; but though it be so, "God will be all in all;" for the design of his whole mediation and government, was to bring them back to God, as their only all, from whom they had departed in the first Adam.

And thus I have given some lame account of the royal administration of the King of Zion, until "the consummation of all things." And so much for the second thing in the general method, which was, to speak of the kingdom and administration of Christ in his holy hill of Zion.

III. The third thing in the general method was, Why God the Father has set and ordained him to be King in Zion? I answer in the two or three particulars following.

1. This flows originally from the sovereign love and good pleasure of God: "Even so, O Father; for so it hath pleased thee. God so loved the world, as to send him into the world;" and God so loved his church, that he gave the true King Solomon to be her King.

2. Because it was for the Father's glory and honour, to set him upon the throne. None so fit to be his Father's viceroy, and to manifest his glory, as he, who is "the brightness of his Father's glory:" all the divine perfections shine in his person and administration. This the angels saw, when they saw him but in his swaddling clothes, which made them sing, "Glory to God in the highest," &c.

3. That he might bring about salvation to his mystical body the church: Eph. 1, "He hath given him to be the head over all things to the church, which is his body:" hence the church is called (Zech. 9:9,) to rejoice, because her "King cometh, having salvation;" and the church cries, "Thou art my King of old, working manifold salvation in the midst of the earth:" salvation from sin, Satan, hell, and death. How soon would the church be swallowed up, if it were not for the safety she enjoys through the protection of her King? "The Lord is in the midst of her, she shall not be moved." His presence in his church is her walls and bulwarks, and makes her to sing that song, Is. 26:1, "We have a strong city, salvation will God appoint for walls and bulwarks."

4. Because his shoulders were only able to bear the weight of the government. No hand was able to sway the sceptre, but he who was God's fellow, and to whom it is "no robbery to be equal with God." The government had fallen into confusion and disorder, had it been committed either to angels or archangels.

5. He bought the church to himself, with the price of his blood, from the hand of justice; and therefore it was fit that the government of the church should be committed to him. And indeed his royal or kingly office, is founded upon the sacerdotal or priestly office: and therefore, Is. 63 at the beginning, the King of Zion is there represented as "coming from Edom with dyed garments, and red in his apparel, as one that treadeth in the wine-fat." And Rev. 19 he who hath that great name written on his thigh, and on his vesture, "The word of God, the King of kings, and Lord of lords," is said to have his "vesture diped in blood," viz. his own blood, and the blood of his enemies. But I do not insist further upon the reasons of the doctrine, that I may shut up with some further application.

IV. The fourth head in the method was the Application. And, waving all other uses, I shall only apply it by way of exhortation, 1. To the subjects; 2. To the enemies of his kingdom and government.

First, A word of exhortation unto all those that profess themselves the subjects of Christ's kingdom.

1. Imitate your King. The example of a King has great weight with the subjects, whether it be good or bad; folk follow the fashions of the court. Never was there a king so worthy of your imitation; he calls us to "learn of him;" he has left us an example, that we should follow his steps;" an example of holiness, "Be ye holy, as he is holy," &c.: an example of faith and trust under the darkest clouds, Ps. 22:1, &c.: an example of meekness and humility of spirit; "Learn of me, for I am meek and lowly." Phil. 2:5, "Let the same mind be in you, which was also in Christ Jesus." An example of patience in affliction and persecution; Heb. 12:2, "Let us run our race, looking unto Jesus," &c.: an example of constancy and resolution; he "set his face like a flint."

2. I exhort all the professed subjects of Zion's King to "trust in him at all times; for blessed are all they that trust in him," as you see in the last verse of this psalm. Trust him with your all, and trust him for all you need. And to encourage your trust, consider, (1.) His word is the word of a King a royal word, and the subjects depend upon the royal promise. (2.) His word is the word of the King of Zion, is a well advised word, it is the effect of counsel. (3.) It is an invariable word; it "endures for ever: Heaven and earth shall pass away, but one jot of his word shall not fall to the ground." (4.) It is a faithful word; "truth is the girdle of his loins," it is established in the heavens. (5.) It is a tried word; "The word of the Lord is tried like silver in a furnace;" it abides trial. All the saints in heaven tried it, and found it firm; and therefore let all saints on earth trust it. (6.) This puts honour upon your King, to trust his word, to set to the seal that he is true. (7.) This is the way to obtain the promise, and the blessings promised in the covenant.

3. I exhort you to be much at your King's throne as supplicants; for you have continual business there. Consider, (1.) His throne is a throne of grace, calculated for the poor and needy. (2.) There comes a joyful sound out from his throne; "Whosoever will, let him come. Ask, and ye shall receive. If any man lack wisdom, let him ask of God," &c. (3.) There are rivers of grace flow out of his throne, and bend their course toward you. (4.) There is a rainbow about his throne, the covenant of grace and promise, Rev. 4:3, which alludes to God's covenant with Noah. (5.) Acts and interlocutors of grace are passed from the throne, to encourage your approach, "I will be their God, I will give them a new heart," &c. (6.) The King's throne of grace is founded on justice and judgment, &c. (7.) His throne and administration stands by bounty and liberality; and therefore can never be exhausted, no more than the sun loses by giving light unto the world, and therefore, I say, be much about your King's throne, come when you will, or for what you will, you are aye welcome, "In every thing by prayer and supplication make your requests known unto God," &c.

4. I exhort you to rejoice in your King. "Let the children of Zion be joyful in their King. The Lord reigns, let the earth rejoice,. Rejoice, O daughter of Zion, behold thy King cometh." (1.) Rejoice in his person; for "he is altogether lovely;" his person is the joy and admiration of heaven and earth. (2.) Rejoice in his government and administration; for it is wholly calculated for your good. (3.) Rejoice in his equity; for he rules in righteousness, whatever seeming crooks may be in his administration. (4.) Rejoice in the power and authority of your King; for he hath all power in heaven and earth; things in heaven, earth, and under the earth, bow to him. (5.) Rejoice in the law magnifying righteousness that your King has brought in by his obedience unto death. (6.) Rejoice in the fulness and riches of your King; for all the fulness of the Godhead, unsearchable riches are in him." (7.) Rejoice in the bounty and liberality of your King; he will do for you above what you can ask or think. (8.) Rejoice in the love of your King; for it is unchangeable; he "rests in his love, and changes not."

5. Obey your King's laws: have a regard to all his commandments; for his commandments are "holy, just, and good." Motive, (1.) He has obeyed the law himself, in the days of his humiliation; he wore the yoke that it might not gall you. (2.) There is great peace in the way of obedience: "Great peace have all they that love his commandments: As many as walk according to this rule, peace shall be upon them." (3.) A great reward in keeping his commandments; for "he meeteth them that rejoice to work righteousness." (4.) Hereby you will glorify your King, and commend him to others, Matth. 5:16, "Let your light so shine before men," &c. (5.) There is great danger in breaking his laws, he will resent it, and "visit your transgression with the rod, and your iniquities with stripes."

Quest. What sort of obedience should we yield unto the laws of the King of Zion? Answ. (1.) A willing and cheerful obedience, such as he yielded unto his Father, when he said, "Lo, I come: I delight to do thy will." (2.) Universal obedience to all his commands, not picking and choosing, obeying one and casting at another; "Then shall I not be ashamed, when I have respect unto all thy commandments." (3.) An inward as well as an outward obedience: "I delight in the law of the Lord after the inner man." Obedience, when it is not with the heart, is nauseous to the King of Zion, who "searches the hearts;" his laws reach the inward, as well as the outward man." (4.) A disinterested obedience, self-denied, reckoning yourselves unprofitable servants, when you have done all; do not think that your King is in your debt for your obedience and service, &c. (5.) It must be the obedience of faith; for "without that it is impossible to please God." A faith in the promise uniting the soul to God is the foundation of all true obedience to Christ, or God in him. (6.) A constant and stedfast obedience; not by fits or starts, but continually: 1 Cor. 15:58, "Be ye constant, unmoveable, always abounding in the work of the Lord," &c.

6. Yield not only an active, but a passive obedience to the King of Zion, so as to submit unto his disposing will, even when his administrations run cross to your worldly interest and inclination. When he sends the rod of affliction, consider, (1.) That cross dispensations are for your good, &c. Many advantages rise out of afflictions. (2.) He will not keep his anger for ever. (3.) This is the spirit and temper of his true subjects, to be dumb with silence when he afflicts. (4.) Consider how submissive he was unto his Father's heavy afflicting hand, yea, avenging hand, &c. (5.) Your "light afflictions work for you a far more exceeding and eternal weight of glory."

7. I exhort all the subjects of the King of Zion to keep the King's courts, I mean his ordinances for worship. David, though he was a great king, yet we find, Ps. 84 he made conscience of attending the tabernacles of the King of Zion, and reckoned it his honour so to do; and when driven from the place of public worship, through the persecution of Saul, or Absalom's rebellion, he envies the happiness of the very swallows or sparrows, which were allowed to nestle about the sanctuary, while he was driven away from it, and had not access to attend his Lord and King there, Ps. 84:1, 2, 10, &c. What shall we think of those, who have the doors of the sanctuary of the King opened, the ordinances of the New Testament dispensed at their door; and yet either through pride, or heart-contempt of the ordinances, or love to the world, or sloth, or other carnal causes or pretences, turn their back on the courts of the great King; and yet take it in very ill part, if ministers tell them they do not act the part of loyal subjects unto Zion's King? Is it to be supposed, that people over opened their hearts unto him, who contemn and disregard his institutions, where he has required his subjects to attend upon him, and do him homage? They may fancy they are his subjects as well as others, but they have reason to fear, that the day is coming, when the King of Zion will say to them, or of them, "Bring forth those mine enemies who would not that I should rule over them, and slay them before me." See what became of these men who were bidden to the supper, when all things were made ready, and yet excused themselves from attending, with these and the other pretences; why, Luke 14:24, the Lord declares, that "none of those that were called," and refused (whatever were their pretences), "should ever taste of his supper."

But to return: I say, let all that love Christ, the exalted King of Zion, attend carefully upon his royal courts and ordinances for worship, whether it be upon Sabbath day, or week day, particularly public preaching, public prayer and praise, and the administration of the sacraments of baptism and the supper, solemn occasions for fasting, prayer and humiliation. In these, or the like ordinances of the King of Zion, it is that he allows his subjects sweet interviews with himself; "the King is held in these galleries;" there it is that the king intimates his mind and will to the subjects; there his precepts, promises, and doctrines, are published; and there it is that he drops such words of grace and love into their hearts, as makes their hearts to burn within them, &c.; there they are made to say, "His word quickened me, and made my soul like the chariots of a willing people; there King Solomon shews himself with the crown upon his head, before the daughters of Zion; there the King covers a table of fat things, and makes them to sit down under his shadow with great delight; there sometimes they get the secrets of their hearts told them, and the secrets of his covenant, and the secrets of providence also opened, as David when he went into the sanctuary, Ps. 73. And therefore, I say, attend the King's courts for worship.

8. Let all the subjects of the King of Zion stand up for the honour of their King, especially in a day when manifold indignities are done unto his royal authority. I had occasion already to shew, in several particulars, what open indignities are done to him among us; his laws are counteracted both by civil and ecclesiastic authority, the liberties of his subjects are invaded, his Sabbaths are profaned, his professed ambassadors throwing up their Master's sovereignty and alone headship in his church, and yet sustained by others, that have not gone there length, as fellow-members in judicatories, without any censure or testimony. There seems to be a saying, a confederacy with open and avowed traitors to the royal crown of Zion's King, by a deep silence, and sinful association with his enemies. I am afraid Christ will be saying this day, "These are the wounds whereby they have wounded me in the house of my friends:" I am wounded in my truths, in my members, in my prerogatives, as the supreme God, and the supreme King of my church; and yet no due testimony or resentment shewed against these wounds and injuries I have received. I am afraid Zion's King be on his way to wound the head of his enemies, and the hairy scalp of them that are going on in their trespasses." But while others are injuring and affronting the King of Zion, let all that would be found among his loyal subjects study to put honour upon him. Quest. How should we do this? Answ. (1.) We should put honour upon him, by believing in him, and trusting in him, particularly in his kingly office: trust that he will rule and defend his subjects, and that he will restrain all his and his people's enemies. O, Sirs, he never erred in his administration: and therefore whatever seeming confusions may cast up, yet trust that the wheel in his hand shall cast up such glory to himself, and such good to his subjects, as that it shall be said of Jacob, and of Israel, "What hath God wrought!" (2.) Let us put honour upon him, by confessing him with the mouth; Rom. 10:10. "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." This is a day wherein the devil and his emissaries have laid a plot for banishing any profession of Christ and religion. I condemn, as much as any, a hypocritical profession of Christ and Christianity; but let us not cast away our King's livery, because a secret enemy may put it on, and mingle in among his loyal subjects. (3.) Let us put honour upon him, by a conscious regard unto all his laws and commandments, "Then shall I not be ashamed, when I have respect unto all thy commandments:" and while others are breaking his bonds, and casting away his cords from them, let us say with Joshua, "As for me and my house, we will serve the Lord." (4.) By witnessing for him and his cause in our sphere, and by owning a testimony for him when it is lifted up. The standard of Christ, particularly in Scotland, is a covenanted standard and testimony; and whenever Christ's covenanted standard and testimony is lifted up, we are obliged, by the oath of God, to own it, and cleave to it; and it is not this or the other pretence of order, that will dissolve the obligation of the oath of God. (5.) By avoiding the fellowship and society of those who are the known enemies to the King of Zion, and his cause and interest, whatever be their pretences of friendship: "O my soul come not thou into their secret; unto their assembly, mine honour, be not thou united," &c. It is dangerous to stay in the camp where there is a mutiny and conspiracy against the King and his kingdom, especially when the King's standard is lifted up without it, and the cry given, "Who is on the Lord's side?" When judicatories of the church are bending their force to slay the witnesses, and to cast them out of the city, it is time for any that profess friendship to Christ, and own him as their King, to inquire where they are, or where they stand. (6.) By suffering for him, through grace, when called, as he suffered for us.

9. Another word of exhortation to the subjects of the King of Zion, is, to act the part of faithful soldiers in fighting your King's battles, against sin, Satan, and the world. Fight against sin; this is the grand enemy that Christ came to destroy, and make an end of; and therefore, &c. Wage war against Satan; for Christ came to bruise his head: "Resist the devil, and he will flee from you," &c. Wage war against the world; for "the friendship of this world is enmity against God; the world was an enemy to Christ, and it will be an enemy to his cause, work, and testimony, to the end. These are the enemies you are to enter the lists with. Mot. (1.) He has fought your battles; he entered the lists with sin, Satan, and the world, yea, with the wrath of God, and the curse of the law, to the dying of his garments, and the pouring out of his soul unto death. (2.) Your King has gained the victory, he has broken and routed the enemy, and is wearing the victorious palm, &c. (3.) His victory is yours in law, by virtue of the legal and mystical union betwixt you and him; and therefore he calls all his friends to rejoice, and take up the spoils of his victory as their own: hence the apostle cries, "Thanks be unto God, which always causeth us to triumph in Christ." (4.) Your King, who is also your leader and commander, he has given command to "fight the good fight of faith, to stand fast, to quit yourselves like men, and to be strong." All the subjects of Christ are soldiers, while in the church militant, and required to "contend for the faith, to resist even unto blood, striving against sin." (5.) Your King is a spectator of your behaviour in the field of battle, and sees who acts as cowards in his cause, and who acts the part of valiant soldiers. (6.) Your King is ready to succour you, when the battle is hot, and when you are like to be worsted: "Fear not, for I am with thee; be not dismayed, for I am thy God." The Lord stood with Paul, when all men forsook him. (7.) Your King will sound the retreat in a little time, and call you off the field, to triumph with him in glory; for "if we suffer with him, we shall also reign with him; your light afflictions and combats, which are but for a moment, work for you a far more exceeding and eternal weight of glory."

I conclude this branch of the exhortation with a few advices. If you would fight the battles of the King of Zion, (1.) Be sure to have his kingdom and authority established within you, and study to have every thought brought into captivity unto the obedience of the King of Zion, and be aware of harbouring any traitor in your own bosom. Can ever that man fight the open battles with the external enemies of the King of Zion, who is saying a confederacy with sin in his bosom? &c. And therefore give daily battle unto indwelling sin, a body of sin and death, and "take heed, lest there be in any of you an evil heart of unbelief," turning you aside "from the living God." (2.) You must make use of your King's armoury, and the weapons of his providing and appointing, if you would fight his battles; what these are, see Eph. 6:13, 14, &c. "Above all, taking the shield of faith." &c. (3.) Keep within the sight of your royal King. As we must run our race, so we must fight our battles, "looking unto Jesus." A sight of the King of Zion, inspires the soldiers with courage and greatness of spirit: "They looked unto him, and were lightened: and their faces were not ashamed. Consider him who endured the contradiction of sinners against himself, lest ye be wearied and faint in your minds." (4.) Carry the blood of your King continually along with you, in the hand of faith, especially in the day of battle; for the enemy flees at the sight of it: Rev. 12:11, "They overcame him by the blood of the Lamb," &c. (5.) In the time of open war study to know and keep the camp of the King of Zion, and be aware of the camp of the enemy. That is a question we would gladly be solved of, Where is the King's camp? for some are saying, in our divided day, "Lo, it is here," and others, "Lo, it is there;" will you tell us "where he feedeth, where he makes his flocks to rest?" Answer, negatively, it is not always where stands the greatest multitude; for Christ's flock is but a little flock. In the days of Elijah it was among seven thousand. It is not always with a body of men calling themselves the church of Christ, enjoying the protection of law, and civil authority on their side; for we have heard and seen the day when Popery and Prelacy had the law of the land, and civil authority for them.

Quest. How then may the camp of the King of Zion be known?

Answ. (1.) The King's camp is where the King's standard is upheld, not where it is pulled down. Where is "the testimony of Jesus," the covenanted testimony of Scotland? Whoever they be that are holding the doctrine, worship, discipline, and government of his house, in their purity, there is the King's camp. (2.) The King's camp is where his flock is gathered, and not where they are scattered, born down, and oppressed. (3.) The King's camp is where his glory is most displayed, and not where his glory is darkened and obscured. (4.) The King's camp is where the smell of his garments gladdens the hearts of his subjects, Ps. 45 &c. (5.) The King's camp may be known by the current of the flood of the old serpent's malice: Rev. 12:15, 17, there we read that "the serpent cast out of his mouth waters as a flood, after the woman;" i.e., the devil raised a storm of persecution and trouble against the church of Christ, represented by the woman: and ver. 17, "The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." So then if you would know where is the camp of the King of Zion, where his standard is; you may observe whereaway the weapons of hell are levelled, malice, reproach, persecution of hand or tongue; for there is the camp of Christ, for he "fights neither against small nor great, but against the King of Israel," and his seed and interest.

10. A tenth word of exhortation to the subjects of the King of Zion, is, to rejoice in the hope of his heavenly kingdom; for ere it be long thy King, O believer, will call thee out of the church militant to the church triumphant; and therefore rejoice in the hope of the glory of God." And, to excite your joy, and quicken your longings after the heavenly kingdom, where the King of Zion is in person, I will tell you of a few things ye shall then be freed of, which are gravaminous and heavy to you while in the church militant on earth. (1.) Freed of all necessities of nature. No need of food when dismantled of the body of clay; and when it is raised again it will be a spiritual body, they do not eat and drink, &c. No need of clothing to cover the shame of your nakedness: for they shall not only be like the bodies of Adam and Eve, but like Christ's glorious body. No need of armour; for then there shall be no enemy. No need of sleep; for "there will be no night there." So then, (2.) Freed from all imperfection, both of soul and body. The infirmities of the body are left in the grave; and as for the soul it is made perfect in holiness; "that which is in part, shall be done away." (3.) Freed from all your toil and labour: Rev. 14:13, "They rest from their labours;" their work shall be their element, like the singing of the bird, which is its pleasure. (4.) Freed from all sorrow: Rev. 21:4, "There shall be no more sorrow. We that are in this tabernacle do groan, being burdened." (5.) Freed from all temptations. The poisoned arrows of the enemy do not touch the inhabitants of the church triumphant; he is cast out; "no lion to hurt," &c. (6.) Freed from all vexing and carking cares, whereby ye are now tortured. Care wastes the spirits, and eats out the comforts of our life here always; but no such thing in the church triumphant; no fear, and therefore no care: no fear of want where all things will be enjoyed. (7.) Freed of all doubts of the love of God; none saying, "where is thy former loving kindness?" You shall be in the embraces of your King for ever, wrapt up in his arms and bosom. (8.) Freed of the society of the wicked world. Christ's lily is now among the thorns, but in the church triumphant there is no more pricking briers in all God's field; Christ will "throughly purge his floor." (9.) Freed from all divisions. The saddest thing in the church militant is the divisions among those that are really gracious. The divisions between godly and wicked are not so afflicting as the divisions among saints. But this shall be done away then, then they will be all one in the Lord, and all their jealousies and censures of one another will end. (10.) Freed of all distraction and wandering of spirit in the worship of God; now the heart will be fixed on God for ever. Let these things excite you to long for the day-break of everlasting vision above.

Quest. What security have we, while in the church militant, that we shall come to the church triumphant, where the King of Zion is in person?

Answ. (1.) God has ordained it for you, as you see Matth. 25 ult. &c. (2.) The promise of God, which is "yea and amen in Christ," secures it, Luke 12:32, &c., and 22:29, &c. (3.) Your King has purchased it for you; Eph. 1:14, a "purchased possession." (4.) Your King, who is also your Intercessor, has prayed for it, John 17:24, &c. (5.) Your King has taken possession of it for you, John 14:2, "I go to prepare a place for you." (6.) Your King has given you the earnest of it; his kingdom within you says you are come to his kingdom above; the first-fruits of the Spirit assures you of the full vintage. (7.) Your union with the King of Zion secures it; the glory of his natural body is a presage of the glory of his mystical body. (8.) A goodly company are already arrived, "an innumerable company of the first-born," and therefore the rest shall follow; therefore "look up, and lift up your heads, for your redemption draweth nigh."

I proceed now to offer a word of exhortation unto the second sort of persons I named, and that is to you who are yet strangers to Zion's King, and enemies to his kingdom and government. I already gave you the character and marks both of his friends and enemies: in a few words, to clear the matter to you. All who are yet in a state of nature, and never felt the efficacy of the grace of God in a work of regeneration, are among the enemies of Zion's King; for "the carnal mind is enmity against God." All who never felt the power of Christ's prophetical office execute upon them in a work of illumination, opening the eyes of their understanding to know Christ in his person, natures, offices, and undertaking, and to know the mind and will of God revealed in the word. All who are "ignorant of the righteousness of God, and going about to establish their own righteousness," I mean all legalists, who are cleaving to the law as a covenant, and have not "submitted to the righteousnes of JEHOVAH-TSIDKENU," are yet enemies to the kingdom and government of Zion's King; never any, in reality, submitted to his laws and government, who did not first submit unto his righteousness. All who sit under the drop of the gospel, and have a Saviour and his whole salvation brought near unto them, and yet continue to reject him and his salvation through unbelief, Christ will hold all such as enemies to his kingdom and government: Heb. 2:3, "How shall we escape if we neglect so great a salvation?" They that were invited to the marriage-supper of the King, and yet refused, the King sends forth his armies, and miserably destroys those wicked men. All Gallios and neutrals in the cause of Christ, who are easy whether the cause of Christ sink or swim, they are among his enemies; for "he that gathereth not with us, scattereth abroad;" lukewarm Laodiceans the Lord spues them out of his mouth. All that are combining against the Lord, and against his Anointed, and laying their heads and hands together to ruin the kingdom of Christ, a covenanted work of reformation, and with axes and hammers breaking down the carved work of the temple, &c. All profane Esaus, who for a mess of pottage are selling their birth-right as Christians, sacrificing their liberties whereby Christ hath made them free, for any secular or worldly consideration whatever. All who are, with the serpent, licking up the dust of the earth, and prefering the vanities of this world to things of eternal concern All who are rejecting his laws as the rule of their obedience, and who are saying, "we ourselves are lords, and will come no more unto thee," and whose practice has this language, "We will not have this man to reign over us: Let him depart from us, for we desire not the knowledge of his ways:" I say, you, and all such, are enemies to Zion's King, and strangers to his government?

Now, my exhortation to you, as one of the heralds of the renowned King of Zion, is, to surrender your rebellious arms, and submit unto his royal authority: "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, that the King of glory may come in."

By way of motive, I need only put you in mind of some things that have already been insisted on; as, 1st, Consider the dismal wrath and danger abiding all his enemies. See the use of terror. 2dly, Consider what for a King he is to whom ye are called to submit. See the properties or qualities of Zion's King, spoken to on the first head of doctrine. 3dly, Consider the advantages of his government. Spoken to in the use of consolation. 4thly, Consider how earnest he is with the rebellious sinners, to come in under his rule and administration. (1.) He invites the rebels to submit, Is. 55:7. "Let the wicked forsake his way," &c. (2.) He beseeches sinners to be reconciled to him, and to God in him, 2 Cor. 5:20. (3.) He promises welcome with the golden sceptre of peace in his hand; "Come to me who will, I will in no wise cast out." (4.) He is grieved at the obstinacy of sinners, who will not submit, as in the case of Jerusalem, Luke 19. (5.) He reasons with sinners, and expostulates the matter, Is. 1:18., Jer. 2. (6.) He swears that he has no pleasure in their death and ruin, Ezek. 33:11. "As I live, I have no pleasure in your death," &c. (7.) When there is no persuading of them, he takes away his kingdom with regret, Matth. 23 at the close. (8.) Consider how glad he is when a rebel sinner submits to him, as the father of the prodigal, &c.

I conclude with two or three advices, in order to your becoming his subjects.

1. Be convinced that ye are by nature enemies, yea, enmity itself; and do not deceive yourselves, by imagining that you have good hearts towards God; for they are desperately wicked.

2. Meditate much on your miserable thraldom and bondage to sin, Satan, and the world, until the Son make you free, &c.

3. Attend carefully on the ordinances of the King of Zion, particularly that great converting ordinance of the preaching of the word; for this is "the rod of his strength, and it pleases him by the foolishness of preaching to save them that believe;" and listen carefully to hear the voice of the King of Zion in that ordinance, as Lydia, who attended on the ministry of Paul. See Is. 55:2, 3. &c.

4. With hearing of the word join a diligent reading of it: "Search the scriptures, for in them ye think ye have eternal life, and these are they which testify of me." The Bible is God's record concerning him whom he has set King in his holy hill of Zion; there his glory and beauty is decyphered with his own hand; there you have the will of the King, the latter will of the King sealed with his blood.

5. Be importunate supplicants at the King's throne for grace and mercy. Zion's King is a merciful King; his work is to "save the poor and needy," Ps. 72 &c. He is liberal; "If any man lack wisdom, let him ask of God," &c.

6. In the use of other means, see that ye essay the great work of believing; for without this it is impossible to please the King, or his eternal Father; "This is his commandment, that ye believe on the name of his Son Jesus Christ." Do what you will, you will be held as rebels till you believe: "He that believeth shall be saved; but he that believeth not, shall be damned." And therefore, I say, in obedience to the commands of God, and in a dependence on his grace and Spirit, essay the work of believing: "This is the work of God, that ye believe on his Son whom he hath sent."

7. Pray much for the purchased and promised Spirit from the King who is in the midst of the throne; plead the promise, "I will put my Spirit within you," Ezek. 36:27, and that promise, Ps. 110:3, "Thy people shall be willing in the day of thy power."

8. Cast out a red flag of war against all the enemies of the King of Zion, whether within or without you. Begin the war against his enemies in your own hearts, in your walk, and in your families; begin reformation there: and having begun the war within, carry it abroad in your profession; and take up the cause of Christ in the land, his public interest, and do what in you lies to oppose and discountenance those who are attempting to ruin his kingdom and interest in the world, particularly in the land wherein you live; for if his kingdom be taken from us, if he remove the doctrine, discipline, worship, and government of his house, woe to our land; then the songs of our temple shall be turned into howlings, and our poor posterity shall, in a few years, be a company of Pagan and Popish idolaters.

Well, then, let me renew my call and invitation unto all strangers, foreigners, and rebels, to come and submit to the government of him whom God has set King in his holy hill of Zion. It was foretold by Jacob, on his death-bed, that "the gathering of the people should be to him," and by Isaiah, that "unto him should the Gentiles seek." O that this may be the day and time wherein this prophecy shall be fulfilled! This time hundred years, viz. 1638, there was a strange gathering of the whole land unto the Lord Jesus, as their glorious Head and King. When his work seemed to be buried, and his friends were reckoning that they were like a company of dry bones, it pleased the Lord to breathe upon the dry bones, by the wind of his Spirit, and presently a great army stood up, and gathered life and strength to fight his battles, insomuch that the whole land, in a little time, was brought under the oath of a covenanted allegiance to the King of Zion; and such a vigorous stand was at that time made for the royalties of his crown, that these very powers then in being, which had been attempting to bury his cause, were obliged to give way to it. Although the kingdom and interest of Christ be brought low at this day, yet let us not lose hopes of its resurrection, but "remember the years of the right hand of the Most High;" let us "remember the works of the Lord, and his wonders of old; for the residue of the Spirit" is still with him; "his hand is not shortened, that he cannot save; neither his ear heavy, that he cannot hear." A nation can be born to him at once, just by the swaying of his royal sceptre, the sound of his voice in the dispensation of the gospel. O that this may be the hour or year in which the dead through Scotland may hear the voice of the Son of man, and live!

Mean time, I say, I desire, as one of the meanest of his heralds, to invite and call, to intreat and beseech, yea, in his name and authority, I require all hearing me this day, to believe in his name, to trust him for salvation from sin, Satan, wrath, and hell, and to submit to his authority, to receive the law at his mouth, and to own him as their alone Judge, King, and Lawgiver: "Thou art my King of old, working salvation in the midst of the earth."

Object. 1. I have been in rebellion against the King of Zion, he will never shew favour to me.

Answ. All Adam's posterity are rebels; and if he did not receive such, he should have no kingdom on earth. But see what is said of Zion's King, Ps. 68:18, "He gives gifts unto men, yea, even to the rebellious." And therefore let not this stand in the way; break your covenant with hell, and submit.

Object. 2. My acts of rebellion draw deeper than can be supposed to be forgiven.

Answ. "Though your sins be as scarlet and crimson, he will make them white as snow, and as wool." The King stands with an indemnity in his hand to the greatest of rebels, saying, "I, even I am he that blotteth out all your transgressions," &c.

Object. 3. I am such a miserable, wretched, and worthless creature, that the King of Zion will never look upon me.

Answ. Though Zion's King be high, yet so condescending is he, that he regards the most worthless and wretched sinner that is out of hell, that will submit to his righteousness and sceptre. His cry is, "He that hath no money, let him come and buy without money, and without price."

Object. 4. I am a poor blind creature, I was born blind, and continue blind, like a mole, to this day, in the things of God; what will the King of Zion care for me?

Answ. The King of Zion he "opens the eyes of the blind," and he counsels the blind to come and "buy of him eye salve."

Object. 5. I am stark naked of all good qualifications, I have no holiness, no righteousness, no goodness, to recommend me to the King of Zion, as one of his subjects.

Answ. Zion's King calls the naked to come and "buy of him white raiment, to cover the shame of their nakedness." He clothes all his subjects with change of raiment, yea, with the King's own robe; only cast away your own filthy rags, the works of the law, and all qualifications of self, and come to him as you are, for he says, "Come to me who will, I will in no wise cast out."

Object. 6. I am so polluted and defiled with the uncleanness of sin, and have followed so many idols, that the King of Zion will never own me.

Answ. Ezek. 36:25, "I will sprinkle them with clean water, and they shall be clean: from all their filthiness, and from all their idols will I cleanse them." "Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold." The King washes the subjects with his own blood, and ye shall be made to sing, Rev. 1. "Unto him that loved us, and washed us from our sins in his own blood; to him be glory," &c.

Object. 7. I have a heart of stone like the adamant in my breast; will ever the King of Zion receive me?

Answ. Ezek. 36:26, "A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." The King of Zion cries, "My son, give me thine heart," hard as it is, and I will soften it.

Object. 8. I am unacquainted with the kingdom of the King of Zion, and know nothing of the secrets of his kingdom and government.

Answ. Well, be it so, the King of Zion hath "pity on the ignorant, and on them that are out of the way;" he will let you into his secrets, and "to you it shall be given to know the mysteries of the kingdom." Zion's King is also a Prophet to reveal secrets, and his "secret is with them that fear him, and to them he will shew his covenant."

Object. 9. I am a stranger to the laws and government of the King, &c.

Answ. He will "write his law in your heart, and put it in your inward parts: I will put my spirit within them, and cause them to walk in my statutes."

Object. 10. If I should own the King of Zion for my King, I will prove a deserter, and turn back again unto the devil's camp, and then my latter end will be worse than my beginning.

Answ. It is the promise of Zion's King to all that believe in him, "I will make an everlasting covenant with them, that I will never turn away from them to do them good: but I will put my fear in their hearts, that they shall not depart from me."

Object. 11. I am a dead sinner; what cares the King of Zion for the dead?

Answ. Zion's King quickens the dead, and commands "things that are not as if they were." His voice raises the dead; and therefore I cry, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."

Object. 12. What if I be not among those that are given to the King of Zion by his Father? in that case he will never receive me among his subjects.

Answ. That is none of your business, at the first instant to leap in among things secret, which belong unto the Lord: "Things revealed belong unto us, and to our children." The voice of the King of Zion, in his word and ministry, is unto you, "Unto you, O men, do I call, and my voice is to the sons of men." And therefore come in upon the King's proclamation, for that is your warrant, and not the secret thoughts of the King's heart.

Object. 13. I am a prisoner to sin and Satan, my bonds are so strong, that I cannot stir myself to come to Zion's King.

Answ. Zion's King comes to prisoners, because they cannot come to him, and says to the prisoners of sin and Satan, Come forth; unto you that sit in darkness, Show yourselves. It is just the work of the King of Zion to loose prisoners: and therefore submit to him, that he may loose your bands, and "whom the Son makes free, they are free indeed," &c.

CHRIST THE RESURRECTION, AND THE LIFE*

BEING THE SUBSTANCE OF THREE DISCOURSES

Preached at the Celebration of the Sacrament of the Lord's Supper at Burntisland, October 1738.

JOHN 11:25.—"Jesus said unto her, I am the resurrection, and the life."

THE FIRST SERMON ON THIS TEXT

I HOPE there are a goodly number here, who are come up to the passover from afar, and are uttering the very language of these Greeks you were hearing of, "Sir, we would see Jesus;" this is the one thing we desire, to behold the beauty of Jesus, and if we miss this, we miss our errand. Well, Sirs, these words that I have read, I set them up before you as a glass wherein you may see Jesus; for every title and name he takes to himself is a glass wherein you may see him; and if you can but get the eye of faith set to this glass, you will see Jesus, and see him unto your souls unspeakable advantage: "We all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord," 2 Cor. 3:18. What is that glass the apostle speaks of, through which we may see Jesus, who cannot now be seen with the bodily eye, for the heavens must contain him until the time of the restitution of all things? Why, it is just his own word and record concerning himself; and here is a part of it, here is a word, a great word, and a comfortable word, look through it, and you shall see him whose name is Wonderful; he says to you as directly as he said to Martha, I am the resurrection, and the life; he that believeth in me, though he were dead, yet shall he live.

I cannot stand upon the context. The words are a part of that conference between Christ and Martha concerning her brother Lazarus his resurrection from the dead. Martha, when she heard that Christ was near at hand, she ran out of the town to meet him, and came unto him with this melancholy complaint in her mouth, "Lord, if thou hadst been here, my brother had not died;" there was weakness in this way of speaking, as if the power of Christ, to save her brother from death, had been confined to Christ's bodily presence: Christ can cure in the absence of his human nature, as well as when he is present. We read of a poor woman that had a bloody issue, she wanted to be at Christ, but she had a crowd to pass through before she could win at him, to get a touch of him; but she went through them all, and she steals a cure from Christ. It is true, we cannot get such a touch of him with the hand of the body, now that he is ascended, as she got; but yet he may be touched by faith, as really as this woman touched the hem of his garment. And what if I should tell you, Sirs, that Christ is as really present here, as to his divine nature, as he was in his human nature, when he was upon the earth: Christ tells Nicodemus, John 3:13, "No man hath ascended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven." And Christ says also in Matth. 18:20, and Exod. 20:24, "Wherever his name is recorded, he is there." And we are met here upon this occasion to record the name of Christ in word and sacrament; and he is as really present with us now, as he was with Martha; do not then fall into the same mistake that Martha did, who thought that Christ could not save her brother, unless his human nature was present; our Jesus, who is now in heaven at the right hand of God, is "able to save unto the uttermost, all that come unto God by him, seeing he ever liveth to make intercession for them;" and O that this company were coming to God in Christ this night, it would make a heartsome sacrament to-morrow. Christ, he drops a word for the encouragement of Martha's faith, he says, "Thy brother shall rise again," without telling her when. A promise from Christ is the fuel of faith; as fire cannot burn without fuel, so no more can faith live or act without a promise. Martha, she confesseth her faith as to the general resurrection at the last day, she says, "I know that he shall rise again in the resurrection at the last day." Well, Christ, from that general truth, leads her faith to fix upon himself as the fountain cause of the resurrection of the dead in general, and of her brother Lazarus in particular, I am the resurrection, and the life; he that believeth in me, &c.

Where briefly we have these two or three things. 1. We have one of the glorious titles of Christ that should recommend him to dead sinners, I am the resurrection, and the life. 2. We have the duty incumbent upon all who would have benefit by Christ, who is the resurrection and the life, and that is, to "believe in him." 3. We have the glorious advantage that shall redound to all that shall believe in him, "Though he were dead, yet shall he live."

As to the first of these, and indeed it is only the first of them I have in my view at present, there is a twofold title by which Christ reveals himself unto Martha, first the resurrection, and then the life; but they are so sib to one another, that it is impossible to form a just idea of the first without the last; for what is resurrection but a recovery of the person back from the state of the dead to the state of the living? so that the resurrection and the life are but one complex title. And it is comfortable to think, that this title has a glorious relation to us dead sinners of Adam's family; all the names and offices of Christ are relative; he is a Prophet to us, he is a Priest to us, and he is a King to us; he is "made of God unto us wisdom, righteousness, sanctification, and redemption:" so when he is said to be the resurrection and the life, he is that to us; for unto us this son is given, unto us this child is born, whose name is the resurrection and the life. Therefore, Sirs, let us see if we can fasten the hand of an applying faith upon Christ to ourselves, seeing he is so sib to us, and his very name points to every man and woman in this company, I am the resurrection, and the life. The words themselves are the doctrine.

The method I propose is,

I. To shew what is implied in this title Christ takes to himself, The resurrection, and the life.

II. I would inquire, of whom he is the resurrection?

III. Of what is he the resurrection?

IV. To what sort of life is he the resurrection?

V. I would inquire how it comes about that he is the resurrection and the life to us?

VI. Why he assumes this title to himself? And then,

VII. Lastly, Apply.

I. As to the first of these, What is implied and imported in this title and designation, by which Christ reveals himself to you and me?

1. Then, It plainly supposes, that all Adam's race are dead men and women. Sirs, No sooner did we take the draught of deadly poison in paradise, but that moment the contagion ran through our first parents souls, and has run through all of us, their posterity, ever since. We are legally dead, "The soul that sinneth, shall die;" we are spiritually dead, under the power and dominion of sin, separated from God, who is the very fountain of life; and liable every moment both to temporal and eternal death. Sirs, death has reigned over all Adam's family; and what a clean sweep has death made of all the generations before us? It has just hurled one generation after another to the grave, and hurled the souls of innumerable multitudes into hell; and that same besom of death, that swept away the generations before us, will just sweep us away in a short time. Sirs, where will you and I be in a little time? Alas! the great reason why people do not consider this, is because they are sleeping, and do not consider whether their landing shall be with glorified angels, or reprobate devils, and damned spirits, where the worm of conscience never dies, and the fire is not quenched. Death is executing his office on every one of us; soul death has seized us, in separating us from God; and bodily death will shortly separate betwixt soul and body.

2. Christ being the resurrection and the life, it plainly implies that the Son of God was sent into this lower world, to give life unto the dead. He got his commission as Mediator from the Father, to quicken the dead; he said to the Son from eternity, Go and give life to these dead sinners. Accordingly the Son of God having got his commission, he pays them a visit, and says to them, Live; he had power to do it, "Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him," John 17:2. And I conceive it was with a view to this, that Christ says, John 5:26, "As the Father hath life in himself, so hath he given to the Son to have life in himself." There is a twofold life the Son of God hath; there is his essential life, considered as God, for he hath this essentially from eternity: but then he hath a mediatorial life, gifted and bestowed upon him as a second Adam; and that life he has a commission to give to dead sinners of Adam's family; he hath "received gifts for men, even for the rebellious;" and this was the leading gift he was to bestow, even everlasting life, and all the appurtenances of it. But again,

3. I am the resurrection, and the life; I think it plainly implies, that our Lord Jesus Christ hath abrogated the sentence of the law, whereby we were to die; "The wages of sin is death;" there was the hand-writing that was against us, and was contrary to us. Well, Christ came, and, as it were, by nailing it to his cross, he tears this hand-writing, that it might not stand against us before the tribunal of God. Again,

4. I think it likewise implies, that our Lord Jesus Christ hath recovered all that was lost by the first Adam. The first Adam, by his sin and apostasy, he became the fountain of woe, death, and misery, to all his posterity, that is the heritage we have by our first father Adam; but Christ he came and recovered all that we lost in the first Adam: hence there is a comparison made, Rom. 5 between the first Adam and his natural seed, and Christ the second Adam and his spiritual seed, by whom they are made alive. Again,

5. I think it implies, that Christ himself is risen from the dead, and has carried the keys of hell and of death with him, by which he is become victorious over hell and death: Rev. 1:17, 18. "I was dead, but now I am alive: therefore fear not; and I am alive for evermore: and have the keys of hell and of death." And then,

6. In the last place, I think it plainly implies, that the life of the whole mystical body is in Christ. Sirs, matters are quite otherwise laid in the second covenant than they were in the first. Man in the first covenant his life was in his hand, but now his life is in his head: man he got his life in his hand, and so came of it; he was a mutable creature, though perfectly holy. But blessed be God, that matters are otherwise in the new covenant; God will not give it in to our hand, but hath laid it up in the hand of Christ, and there lies the life of the whole mystical body. It may be there are some here complaining and saying, O I am dead, I am a dry withered tree, my life is gone, and there is no sap nor life in me; I cannot win to that liveliness in duty I had in some months past. O beware lest in this complaint there be not something of a tang of the covenant of works, beware that there be not a legal spirit here: you are dissatisfied, perhaps, that your life is not in your own hand, as in Adam's before he fell; but you would do well to remember, that, since the fall, God putteth no trust in man, no not in his dearest saints, he will not trust them with their own life, but has assured us, by a solemn record, that "this life is in his Son;" and the believer, when himself, will acquiese in it, that his life is laid up in the hand of Christ, and say, Lord, I am content that my life be "hid with Christ in God," although I should have nothing of it in mine own hand. Sirs, it is a weighty truth, and it is a truth attested by the most famous witnesses, the "three that bear record in heaven," 1 John 5:7. God the Father, Son, and Holy Ghost; therefore we are to set to our seal to what they say, that it is true, or else we make him a liar. What is the record of God? "This is the record, that God hath given to us eternal life," to us that were lost, ruined, and condemned; "given to us eternal life, and this life is in his Son." If you would have life, you must be content with what life he lets out upon you; he is the great Steward, and all the bairns of the family must depend upon him, great and small. Is 22:24. "They shall hang upon him all the glory of his Father's house, the offspring and the issue, all vessels of smaller and greater quantity, from the vessels of cups, even to all the vessels of flagons;" they just hang their happiness where God has hung it. And if this be your way this night, and at a communion-table, you will make a noble hand of it; but if you are discontented that Christ is the Steward, unless you get according to your will, depend upon it, you will get a rebuke. Go to him who hath your life in his hand, go ask him whatever he has promised in his word. Beware of limiting him; he will give the children of the family what he sees they need; he will not embezzel the goods or bread of the children; no, no, he gives them all their bread in due season; and it well becomes all the younger children to depend upon their elder brother. So much for the first thing.

I should now proceed to the second thing I proposed to speak to; but I do not think it proper to detain you from private and secret work betwixt God and you upon a preparation-evening before our Christian passover. You may remember, that the Lord's servants, in the former part of the day, were exhorting you to the duty of self-examination; well, I second the exhortation; and one special thing you are to examine, is, whether you were ever partakers of the first resurrection? whether Christ be the resurrection and the life to you? I shall not multiply particulars, only I shall say, if ever he was the resurrection and the life to your souls, there will be a sweet similitude betwixt Christ's resurrection and your resurrection: and no wonder there be a similitude between them, for Christ rose as the mystical head; for when he revived, we revived. The prophet Hosea, when speaking of the resurrection of the head and members, says, chap. 6:2. "After two days will he revive us, in the third day he will raise us up, and we shall live in his sight;" not he, but we; all the mystical members of Christ rose representatively with him. If ye be really risen with him there will be a similitude between your resurrection and his resurrection on the third day. I shall only clear this in a few particulars.

1. You know Christ rose by his own power, by the power of his own divine nature; he was "declared to be the Son of God with power, according to the spirit of holiness, by his resurrection from the dead." Just so, if ever you were quickened spiritually by him, if you be partakers of his resurrection, if he be the resurrection and the life to you, I am sure you have felt something of "the power of his resurrection;" for it is that very power that must raise you, and make you believe that God raised Christ from the dead, Eph. 1:19. I doubt not of it, yea, I am persuaded, whenever a man is partaker of Christ, the resurrection and the life, he is cured of Arminianism; he will not say, I have a power to repent and to believe, he will acknowledge it is not owing to the power of his own will, but to the power of free, sovereign grace, that hath brought him from death to life. Then,

2. Christ, by his resurrection, was "declared to be the Son of God with power, according to the Spirit of holiness." God the Father speaking of his resurrection from the dead, says, in Acts 13:33, "Thou art my Son, this day have I begotten thee:" not as if the generation of the Son commenced at his resurrection; no, no; "Who can declare his generation?" it was from all eternity: an everlasting Father must have an everlasting Son, it is meant of his essential Deity: but his resurrection from the dead declared him to be the Son of God with power. If ever you have been raised from the dead, your sonship hath, in some measure, been declared unto you. That moment the new creature is formed, and the babe of grace begins to live, it mints to cry, "Abba, Father, to the God and Father of our Lord Jesus Christ;" and however it is suppressed and smothered with prevailing unbelief, yet whenever faith begins to lift up its head, the language of the new creature is that, Is. 63:16, "Doubtless thou art our Father—thou, O Lord, art our Father, our Redeemer, and this thy name is from everlasting." Again,

3. You know when Christ rose from the dead, he entered into his rest, he rested from the toilsome work of man's redemption; the Sabbath is a day of rest, because Christ rested from his great work of redemption. So, Sirs, if ever you have been partakers of his resurrection, you have been made to rest in Christ; rest your wearied, burdened souls in him, upon the foundation God has laid in Zion. You have been wearying yourselves in the greatness of your way, to find rest in the works of the law, and other lying refuges, and could never find it; but whenever God's rest was discovered unto you, you said, "This is my rest, here will I stay, for I do like it well." Again,

4. You know, when Christ rose from the dead, he left his grave-clothes behind him. Christ, when he came out of the grave, he left his grave-clothes there, because he was never to die again: Lazarus, when he was raised from the dead, and came out of the grave, he brought his grave-clothes with him, because he was to die again. So, if ye be partakers of Christ's resurrection, you have been raised out of the grave of sin, and of an natural state, and you have put off the dead garments, and the vile clothing of sin, you have been made to "deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world." What have I to do any more with idols? is the language of the soul that hath the life of Christ in it. Again,

5. When Christ rose from the dead, he conversed no more with the graceless Jews; he spent his life with them, and he never owned them after. But perhaps some may ask me, Why Christ did not shew himself to the Jewish sanhedrim after his resurrection? Why, he had given them a sufficient evidence of his divine mission in his life; but they rejected him, calling him "a devil, and a wine-bibber, a friend of publicans and sinners," and then crucified him as an impostor; and therefore, when he rose again, he appeared only to his friends, "he was seen of five hundred of them at once," 1 Cor. 15:6. So these that are partakers of Christ's resurrection, they will not frequent the society of the enemies of Christ, a wicked world, but will keep company with the saints, these, "excellent ones of the earth." They that are living, do not desire to converse with the dead; so they that are spiritually alive, do not love to converse with them that are spiritually dead, unless it be to tell them their hazard and danger, to flee from the wrath to come. You that love the company of swearers and cursers, and cabals of wicked and profane persons, and take pleasure in them, ye are dead, otherwise ye could not stay in such company; for the society of the dead is a nuisance unto the living. Then,

Lastly, Christ, when he rose from the dead, was, I say, on the wing to ascend unto heaven; so he says to Mary, John 20:17. "I ascend unto my Father and your Father, and to my God and your God." So if ye be risen with Christ, ye will not be going down the wilderness, but going upwards, ye will be "setting your affections on things above, and not on things on the earth."

I conclude with a word of exhortation to dead sinners. O dead sinners! will you come to Christ, the resurrection and the life! If we be dead, may you say, to what purpose do you speak to us? can the dead raise themselves to life? I answer, there is a difference between a person's being morally and naturally dead; if ye were naturally dead, our commission were done with you, we do not preach the gospel to those who are naturally dead; it is true the sinner, dead in sin, is as much unfit for spiritual action, as the man that is naturally dead is incapable of action with the living. But I have a commission to you from God, to cry to the dead to "hear, that their souls may live," and upon hearing they shall live, Is. 55:3. "The hour is coming, and now is (says Christ), when the dead shall hear the voice of the Son of man, and shall live." And therefore I cast in this name of Christ among you, I proclaim that he is the resurrection and the life, that dead sinners may hear and live; for in hearing of it by faith, you shall have life; for, says Christ, in the latter part of the verse, "He that believeth in me, though he were dead, yet shall he live." But I go no further at present. The Lord bless his word.

JOHN 11:25.—Jesus saith unto her, I am the resurrection and the life.

THE SECOND SERMON ON THIS TEXT

I MADE an entry upon these words last night, and after I had divided them a little, I began to speak unto the title that is here given, and that our blessed Lord takes to himself, I am the resurrection and the life. And in discoursing on it, I proposed,

I. In the first place, to inquire what may be imported or implied in this title?

II. To whom is he the resurrection?

III. Of what is he the resurrection?

IV. To what life is he the resurrection?

V. What way comes he to be the resurrection? and why does he undertake this province for us? And then,

VI. Lastly, To apply the whole.

I only spoke to the first of these, and made some improvement.

I told, 1. That it supposes and implies, that mankind are dead, dead in law, condemned already by that sentence, "The soul that sinneth, shall die;" and this legal death hath brought on spiritual death on the soul; and spiritual death it ushers in eternal death, everlasting destruction from the presence of the Lord. My friends, I would have you to believe it as a truth, that you are all dead men before God in the first Adam; and I am afraid, that just where you stand at present, there is dead upon dead; there are many dead people lying below you, the dead bodies of men and women that have been swept away into the grave, where their souls are God knows; but I say, there are many of you that are spiritually dead; and remember, Sirs, that you who are sitting there, in a very little, will be lying as low as your ancestors that are now under your feet, "one generation comes, and another goes;" let us consider where all our souls will be throughout eternity. But then,

2. I told, that this title, I am the resurrection, and the life, it implies, that Christ was sent into this world to give life unto the dead; hence he declares, "he came to seek and to save them which were lost." Again,

3. I am the resurrection, and the life, it implies, that Christ, according to his commission from the Father, hath abrogated, or abolished the hand-writing or sentence of death that was on sinners of Adam's family. Nothing could be done for our resurrection unto life, either spiritual or eternal, until the sentence of the law was cancelled; and this he doth by nailing it to his cross, he tears the obligation, destroys and discharges the debts and bands that were over our heads. And then,

4. I am the resurrection, and the life, it plainly implies, that the life that was lost in the first Adam, it is again recovered by Christ the second Adam. O this is glad tidings of great joy, "I live (says the second Adam), and because I live, ye shall live also: As in Adam all" (his natural posterity) "died, so in the second Adam all" (his spiritual offspring) "are made alive." And then,

5. It implies, that Christ himself has surmounted and vanquished death: I am the resurrection, and the life: I am going down to the grave, and I will there spoil death of its sting and terror. Accordingly he ransomed us from the power of the grave, and he redeemed us from the power of death; and says, "O death, I will be thy plagues; O grave, I will be thy destructions, and repentance shall be hid from mine eyes;" I have said it, and I will do it, and I will never rue my undertaking. And then,

Lastly, It implies, that the life of the whole mystical body lies in his hand, and every thing that pertains unto it: "Our life is hid with Christ in God;" it is not hid in Adam, but it is hid in Christ: "This is the record of God, that he hath given to us eternal life: and this life is in his Son."

II. But now I proceed to the second general head that I proposed in the prosecution of this subject, and that was, to inquire to whom or of whom Christ is the resurrection and the life? Unto this I answer in the following five or six particulars.

1. In the first place, he is not the resurrection and the life of the fallen angels, but he is the resurrection and the life of fallen and slain sinners of Adam's family: Heb. 2:16, "He took not on him the nature of angels; but he took on him the seed of Abraham." Sirs, when man complied with the tempter in paradise, and eat of the forbidden fruit, the curse and wrath of God was about to sweep Adam and all his posterity into the same state of condemnation and misery with the angels that fell. But what method does God take to prevent this? Why, he joins a piece of the human nature to the person of his eternal Son, and, by that bit of the human nature, he brings back fallen man from ruin; this is what is intimate, John 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." He gave him to be man, and he gave him to die: "He spared not his own Son, but gave him unto the death for us;" he gave him unto the world, that is to say, he gave him not unto angelkind, but unto mankind sinners. Sirs, here is matter of great joy and triumph, that Christ hath taken hold of our nature, and let the angelic nature drop, at least an innumerable number of them. But then,

2. Christ he is not only the resurrection and the life of the Jewish nation, but of the Gentile nations that were afar off. The Jews they imagined that the Messiah was to confine his blessings only to their nation, they imagined he was to be their Saviour and their redeemer only; and therefore we find, after the resurrection of Christ, when the apostles began to preach to the Gentiles, great offence was taken at it by the Jews. Christ, "preached unto the gentiles," is a branch of the "great mystery of godliness." Well, Sirs, Christ is given as the resurrection and the life to the Gentile nations, as well as to the Jews; there is a prophecy to this purpose in the prophecies of Isaiah, chap. 49:6, says JEHOVAH, in the person of the Father, unto the Redeemer, "It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth;" that is, it is but a trifle between thee and me; no, "I will give thee for a light to the Gentiles," &c. The apostle John, I remember, has a word that points this way also, in his first epistle, chap. 2:1, 2, "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for our sins only, but also for the sins of the whole world:" nor for us that are Jews only, but for the sins of the poor Gentiles also; they have an interest in the redemption that the Son of God hath purchased. Again,

3. Christ is the resurrection of all the churches; he is the resurrection of the church, both catholic and particular; there had never been a church in Adam's family, if he had not gathered it. He began to raise a church in paradise, and the foundation of the church was laid in the first promise; "The seed of the woman shall bruise the head of the serpent." The church is God's family upon earth, and it is Christ that builds the family, and that builds the house of mercy in which the family does dwell. He received furniture from his Father to build a new family among the tribes of Adam: Ps. 68:18, "When he ascended up on high, he led captivity captive: he received gifts for men, even for the rebellious;" for what end? "that the Lord God might dwell among us." So that he is the resurrection and the builder of the churches. The Jewish church it received its very being from him, and he raised them up out of nothing, out of the dunghill, when they were among the Amorites and the Hittites, why, he gathers them, as in Ezek. 16:3–6, "Thus saith the Lord God unto Jerusalem, Thy birth and thy nativity is of the land of Canaan, thy father was an Amorite, and thy mother was an Hittite. And as for thy nativity in the day thou wast born (he speaks directly to the Jewish church), thy navel was not cut, neither wast thou washed in water to supple thee: thou wast not salted at all, nor swaddled at all. None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast born. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live: yea, I said unto thee when thou wast in thy blood, Live." It was he that raised them up out of the house of bondage, as he tells them in the preface to the ten commandments; it was he that raised them out of Babylon; it was just like a grave to them, and it seemed as impractable to bring them back to their own land again, as to bring up one lying in the grave to life; yet the Lord raises them out of their Babylonish grave, and he plants and waters them there. Again,

4. Christ is the resurrection and the life of every sinner that belongs unto him, in a day of conversion and regeneration: Eph. 2:1, "You hath he quickened who were dead in trespasses and sins." Sirs, in a day of power, the Lord he comes unto the grave wherein we lie buried, the grave of sin and misery, just as he came to Lazarus's grave, and he says, sinner, come forth, and immediately he gets life, the Spirit of Jesus enters into him; then the fetters of his spiritual captivity drop off. And then,

5. Lastly, Christ is the resurrection and the life of languishing believers. Many times the real believer that is quickened by the Spirit of the Lord, he falls back in a great measure into spiritual death, unto his sense and feeling; he is "free among the dead." as Heman says of himself, Ps. 88:5, that is to say, I am a burgess among the generation of the dead: my life is gone, as the eunuch, Is. 56:3, "Behold, I am a dry tree," my life is gone, there is no sap in me, there is no life in me. Well, I am ready to apprehend, there may be many of the Lord's people here, and up and down the land, that have this complaint in their mouth; but Christ is the resurrection and the life, he lets out new streams of life unto languishing souls, to restore them again, as David says, Ps. 23:3, "He hath restored my soul to life again." What way does he that? He makes the dew of his life-giving Spirit descend, and then the man "revives as the corn, grows as the vine, and his scent is as the wine of Lebanon." And thus you see an answer to the second question, Of whom is Christ the resurrection and the life?

III. I proceed now to the third thing I proposed, and that was to inquire of what is he the resurrection and the life? Unto this I answer in the following particulars.

1. Christ is the resurrection of the declarative glory of God in this lower world. Sirs, God's declarative glory was marred by man's sin: his essential glory cannot be marred by men nor devils, let them do their utmost; but, I say, his declarative glory was marred. When man sinned, he threw off God as his Sovereign; he, upon the matter, said, with proud Pharaoh, "Who is the Lord, that I should obey him?" He swore allegiance unto hell, in opposition unto God, the glory of his justice and holiness, and all his perfections, particularly his truth. All these perfections of God they were sullied and stained, there was a blot cast upon them, as far as man was able. Well, but Christ came to wipe away the dust that was cast upon them by man; and accordingly he raises them unto a greater splendour than if man had not sinned; hence he is called, "The brightness of the Father's glory, and the express image of his person.—Father (says he), I have glorified thee on the earth: I have finished the work which thou gavest me to do. And therefore, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." But then,

2. Christ is the resurrection of the holy law of God. The holy law of God was violated, broken, and trampled under foot; man he had broken God's bands, and cast his cords from him; the authority of God's law was despised and disregarded; but God will not let his law lie trampled under the feet of man. Well, Christ comes and repairs the honour of the law more than if it had never been broken, that it might not be a bar upon our salvation: Is. 42:21, "He will magnify the law, and make it honourable." Thus, I say, he is the resurrection of the holy law; he vindicates the honour of the law, and puts a greater lustre and beauty upon it, than if man had continued in his primitive integrity. Yea, greater honour is done the law, than if all the angels in heaven had died; for though all the angels in heaven had obeyed its preceipts, and endured its penalty in our room, they could never have done so much honour to it as Christ did, because he was the great Lawgiver, and was not a debter to it like other men: Gal. 4:4, "When the fulness of the time was come, God sent forth his Son, made of a woman, made under the law." Here is a wonder, a wonder that will be matter of astonishment to all eternity, that he who gave the law was made under the law, to redeem us that were under it. So he is the resurrection of the law: "What the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh," Rom. 8:3. But then again,

3. In the third place, Christ is the resurrection of the primitive integrity, purity, and beauty, of the human nature, Sirs, the nature of man it was marred, the beauty of it was sullied by the fall; yea, the nature of man was so polluted, and so ugly, by the fall, that it was sunk, as it were, below the very inferior creatures; but Christ is the resurrection of the human nature. By uniting our nature to himself, he raises it unto a higher degree of honour than ever it had when it stood in the first Adam. Yea, Sirs, the nature of man it is advanced unto a greater honour, by being united to the Son of God, than ever was put upon the angelic nature. The angelic nature was never brought so near to God as the human nature; the angels they are nigh his face, and happy in the enjoyment of God; but there are none of the angels that are united to any of the persons of the Trinity. The nature of man is so closely united to the person of the Son, as that it becomes one person with him. O come see what God hath wrought, to what God hath advanced us: "For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?" Christ is called "the glory of his people Israel," and all his people are called to glory in him; and well may they, for he is the ornament of the family, he is the credit of the family. The crown fell from our heads when we sinned against God. Well, but by the incarnation of the Son of God, the crown is set upon the head of the human nature; and whenever we look to Christ, we should call him our crown, our ornament, our honour, and our beauty. Sirs, when people have a great man for their relation, they are very ready to tell it. Such a great man is my friend; but let not your boasting be in human things, but let your boasting be, that your very nature is joined unto the person of his eternal Son. I wish I could be instrumental to bring people to right notions of the person of Christ; ignorance of Christ's person is the loss of all. What is Christ, but God wearing man's nature, coming, and dying, and rising again, and ascending up into heaven, and wearing our nature for ever, as a pledge of his love to us? God in our nature is a God to be believed in, to be trusted in, and rejoiced in. Is not this God an object of the highest delight, triumph, and obedience? So then, I say, he is the resurrection of the human nature. But then again,

4. Christ is the resurrection of our knowledge of God, and acquaintance with God. Sirs, immediately upon the fall of man, he fell out of acquaintance with God, and lost all saving views of God: it was the happiness of man before the fall, he saw God's glory in the whole creation around him, and he never looked upon a creature in it, but he saw the glory of God sparkling in that creature; but when we fell, Satan he just did with us as the Philistines did with Samson, he put out our eyes. Man by nature is born blind, but Christ is the recovery of our sight; Christ came to bring light and sight together to us. Christ is called "the Sun of righteousness, the bright and morning Star." Why? Because he brings the knowledge of God back to the fallen tribe of Adam. He came to discover the glory of his Father unto the world: John 1:18, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him." And, Sirs, it is just the beginnings of everlasting life in the soul, when the soul begins to know a God in Christ, and takes up that discovery of God in the word: John 17:3, "And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent." He is the resurrection of our knowledge that we lost in the first Adam, Again,

5. In the fifth place, Christ is the resurrection of our righteousness, and of our justification and acceptance before God. Immediately upon the fall of Adam, he lost his original righteousness; and righteousness was quite out of Adam's family, there is none righteous in the earth, no not one; but he is the righteousness of it. We are told, Dan. 9 he "brings in an everlasting righteousness:" notice the expression, he brings it in; it was out of Adam's family, out of the earth, and Christ brings it in, and he does it by his obedience unto the death; hence is that blessed name he bears, Jer. 23:6, "In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, JEHOVAH-TSIDKENU," that is, "the Lord our righteousness." Surely, shall one say, "in the Lord have I righteousness:" notice, it is in the Lord; it is not in ourselves, but in the Lord. He is "the end of the law for righteousness to every one that believeth." And, 2 Cor. 5:21. "He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." Does not that say, he is the resurrection and the life of our righteousness and acceptance before that infinite Lord, that had passed the sentence of condemnation upon us, for our unrighteousness? O Sirs! take care that you be under that covering of Christ's righteousness; you that are going to a communion table, ye had need to wrap your souls in that garb, for there is no standing before God without it. But again,

6. He is the resurrection of our holiness. That was another part of God's image we lost; for you know it consists in knowledge, righteousness, and holiness. Immediately after man's sin, he fell among the pots, and became black like an Ethiopian, and spotted like a leopard. Well, Christ comes, and he begins his work of holiness here, and perfects it at death; hence we are told, he is "made of God unto us sanctification." I do not understand that holiness that is without Christ; some pretend to make themselves holy by their own power, they put heathenish morality in the room of gospel holiness: but that is not holiness; "for (says Christ) without me ye can do nothing;" you cannot bring forth the fruits of holiness, unless ye be joined unto the Lord, ye cannot be holy; it is the beauty of the Lord upon his people that makes them holy. Therefore, he is the resurrection of our holiness, if ever we were made holy. Again,

7. In the seventh place, Christ is the resurrection of our peace with God. By the entry of sin our peace with God was broken, and man became an enemy to God, and ever since is filled with enmity against God; and God becomes an enemy to man, for "he is angry with the wicked every day." Well, Christ came to recover the ancient friendship between God and man, and by him it is effectually done; for "he makes peace by the blood of his cross," by the satisfaction of justice, and abolishing the penalty of the law; and the peace he makes between God and the soul, it is a lasting peace, because it stands on a lasting foundation. There are some that make a mighty cry for peace, peace; O let us have peace at any rate, though it should be at the expense of truth, though the truth should suffer by it: but it is folly for any to think, that peace can be, without it stand upon righteousness and truth; no, the peace that Christ hath raised up, it stands upon the solid bottom of a law magnifying righteousness. He is the resurrection of our peace. And then,

8. He is the resurrection, not only of peace and friendship, but of fellowship and communion between God and man. When man sinned, you know, he was banished by God, he was turned out of paradise, and the cherubims set to guard the way to the tree of life; there was no access for man to God, and God would have no correspondence with him; and what correspondence can there be between heaven and hell, guiltiness and righteousness? Well, Christ he recovers this, for he himself is the way to it; for he tells us, John 14:6, "I am the way, and the truth, and the life: no man cometh unto the Father but by me." And John 10:9, "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture;" that is to say, they shall have free access to God, and his soul shall be filled with the fatness of my house of mercy. Sirs, there are a good many of you designing for a communion table, see that you go in by the right door: it is easy to get man's door, to get a token from men; but, depend upon it, ye will infallibly eat and drink damnation to your own souls, if you do not enter by the door of Christ Jesus; it is impossible that we can take up the human nature as the medium of communication to the divine nature, unless we see light in the Lord's light; however, it is in this way that we come to have communion and fellowship with God. He is the resurrection of our fellowship and communion with God; "Christ hath once suffered for sins, the just for the unjust, that he might bring us to God," 1 Pet. 3:18. Christ is God's way to us, and our way to God. Again,

9. Christ is the resurrection of all the graces of the Spirit. Adam, he lost his faith, he lost his love, he lost his hope, he lost his repentance, and he lost his obedience by the fall. But now, Christ is the resurrection of every one of these. He is the resurrection of our faith, trust, and confidence in God, as a reconciled God in Christ. He reveals himself to us to be a God of love; whenever the man sees this, it begets in him faith towards God: Ps. 36:7, "How excellent is thy loving-kindness, O God! therefore the sons of men put their trust under the shadow of thy wings." Christ is called "the author and finisher of faith." Sirs, if ever you got faith, it was just Christ that, by his word and Spirit, begot it in you: "By grace are ye saved, through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast." Then he is the resurrection, not only of our faith, but of our love. Have ye any spark of love to Father, Son, and Holy Ghost? Why, that spark of celestial fire comes from the heart of Christ; the Spirit takes the things of Christ, and shews them unto us; he takes a coal of love from the heart of Christ, and throws it into our hearts, and kindles it, and when he hath kindled it, he preserves it by the continual breathings of the wind of his Spirit upon it: "He will not break the bruised reed, nor quench the smoking flax, until he hath brought forth judgment unto truth." Then he is the resurrection of our hope in God; "he died and rose again, that our faith and hope might be in God." Says the apostle Peter (speaking of the resurrection of our hope), "Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead," 1 Pet. 1:3. Immediately upon the fall of Adam, he lost his hope; therefore it was he fled into the thickets of paradise, for God was a terror unto him. When the sinner is out of Christ, if he saw his case, he would be a "Magor-Missabib, a terror to himself, and all about him," Jer. 20:3. "But thou saidst, There is no hope. No, for I have loved strangers, and after them will I go." But whenever a sinner is begotten again, he is begotten to a lively hope; he complies with that command, "Let Israel hope in the Lord." He is the resurrection of our hope. And then he is the resurrection of our repentance, and remission of sins: "Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins." And he is the resurrection of our new obedience. Man, upon the fall, as I was hinting already, he threw off his obedience to God; but Christ, he brings him back again, he writes his law upon his heart, and "causes him to walk in his statutes, and keep his judgments, and do them," Ezek. 36:27. Christ is the commander of our obedience; the law is delivered unto us in the hand of a Mediator; we "are not without law to God, but under the law to Christ," 1 Cor. 9:21. Because the law is in the hand of Christ, therefore the law is called his law and his commandment; it was he that was in the midst of the angels when the law was delivered. Then he is not only the commander of our obedience, but the pattern of it; he not only gives the law, but casts a copy of new obedience to us; he fulfils it, to bring in everlasting righteousness for our justification; and he obeys it as a rule, that so we may be encouraged to walk after his example: "Learn of me (says Christ), for I am meek and lowly; take my yoke upon you;" that is to say, the yoke of my law: a yoke that was never worn is ready to gall the necks of beasts; but Christ wore this yoke, and made it easy to us, fulfilling it as a covenant, and obeying it as a rule, and as our pattern. And then it is in him that all our obedience is accepted of the Lord. Ye must not think any thing is accepted as it comes from you, or done by you; no, our persons are accepted in him, and our obedience is rewarded in him; our obedience, as it is a fruit of his own Spirit, and of his love and satisfaction, it is accepted and rewarded of the Lord. It is a remarkable expression you have, 1 Cor. 15:58. "Be ye steadfast and unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." There is a little word, that is little looked to, but the very hinge of religion lies in it; Are ye "in the Lord" when ye obey? Are ye "in him as the true God, and eternal life?" Does all your obedience flow from being in him? Is all your strength and holiness derived from him? When you look for a reward of your obedience as done in your own persons, you just run back to the covenant of works, and quit the covenant of grace; but, depend upon it, it will never be rewarded in yourselves, but in the Lord, in the Redeemer. Take care then, and see that ye be in him, or else you and your obedience will be found stark naught in the end of the day.

I might tell you, that Christ is the resurrection both of soul and body. He is the resurrection of the soul, that noble part of man: "The redemption of the soul is precious, and it ceaseth for ever," as to any ransom man could give for his soul, Ps. 49:8. O Sirs! Christ is the resurrection of the soul, because he is the Redeemer of the soul; and he hath redeemed it by a great ransom: "We are not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ, as of a lamb without blemish and without spot. And then he is not only the resurrection of the soul, by paying a price for it, but by application of that price in a day of power: why, we are raised up by virtue of his resurrection; when our souls are raised up to a life of fellowship and communion with God, it is the spirit of Christ that does it. Then he is not only the resurrection of the soul, but also of the body. There is a word you have to this purpose, Is. 26:19, "Thy dead men shall live, together with my dead body shall they arise: awake and sing, ye that dwell in the dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead." Sirs, they that die in Jesus, and sleep in Jesus, they are said to be his dead, Thy dead men shall live; they are his dead body, yet they shall arise and sing, they that dwell in the dust. What way is it he will bring them up from the grave? Whenever he comes from heaven, he will let down his dew, then they will spring up as flowers in the spring; "for thy dew is as the dew of herbs, and the earth shall cast out the dead." It has sometimes been pleasant to me, to think of the difference between the resurrection of the godly and the wicked. The wicked will be raised by a word of power: they have no connection with Christ, they are the devil's prisoners in the grave; and the devil, as God's executioner, drags their souls immediately to hell: but the saints, when they die, they do not die in consequence of the penalty of the law, but because it is the pleasure of their glorious Head that so he may bring them through death, the road he travelled before them, to the immediate enjoyment of himself; he lets them drop for a while into the grave; but at the resurrection, the dew of his Spirit will fall upon them like a warm shower, and then they will spring up like the corn after a warm shower; then they shall sing in that day, "Lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have waited for him, we will be glad and rejoice in his salvation," Is. 25:9. I shall only add to this, that the very same Spirit of Christ that quickened thee at conversion, he will quicken thee at the last day. I will give you a word for this, which you have in Rom. 8:11, "But if the Spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you." Your mortal bodies shall be quickened by that self-same Spirit that quickened you in conversion, and holds you in life, and keeps you from returning to the generation of the dead. And thus much shall serve for the third head, of what Christ is the resurrection?

IV. The next thing was, to inquire unto what sort of life are we raised by him, who is the resurrection and the life? But I choose to forbear this at present, and give way to another speaker. However, I may have occasion to speak upon it at greater length, ere this solemnity be over. The Lord bless his word.

JOHN 11:25.—"Jesus said unto her, I am the resurrection, and the life."

THE THIRD SERMON ON THIS TEXT

O THAT these words may be spoken effectually and efficaciously unto all this company this day! O that they may come to every soul, unto every individual person here, by the powerful energy of his Spirit, and say, I am the resurrection, and the life! There is life in the Son as the second Adam, to quicken the slain family of the first Adam, "The slain of the Lord are many in the valley of vision," many dry bones lying scattered about the grave's devouring mouth. Well, Sirs, I come to make a proclamation of life unto the dead, in the name of him who is the life, in the name of him who is the resurrection and the life; his words, "they are spirit and they are life;" and there is spirit and life in him, to quicken all this company. O hear, hear, hear the word of God, and your souls shall live; hear this word, and life shall enter in with it.

The text itself was the doctrine. The method I proposed was,

I. In the first place, to inquire what may be imported in this amiable, this desirable title that Christ takes to himself, the resurrection and the life?

II. Of whom is he the resurrection and the life?

III. Of what is he the resurrection and the life?

IV. To what sort of life is he the resurrection?

V. How comes this about, or by what means is this effected, that he is the resurrection and the life to us?

VI. Why is he the resurrection and the life? And then,

VII. Lastly, Apply.

As to the first of these, I spoke to it upon Saturday evening. I touched a little on the second and third heads yesterday. I shewed to whom Christ is the resurrection and the life. To this I answered, (1.) That he is not the resurrection and the life to fallen angels; but he is the resurrection and the life to fallen man. (2.) He is not the resurrection of the Jews only, but the resurrection of the Gentiles also, that were afar off. Says the Father to Christ, "It is but a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel:" but he "gave him also to be a light to enlighten the Gentiles," to us poor Gentiles that lay in darkness many thousands of years. And then, (3.) Christ is the resurrection of churches. (4.) He is the resurrection of every individual sinner in the day of conversion and believing. And then, lastly, Christ is the resurrection of languishing saints and believers.

The third general head I touched was, Of what is he the resurrection? To this I answered in a good many particulars. 1st, He is the resurrection of God's declarative glory in this lower world. His glory was obscured by the sin of man, until Christ illuminated the divine perfections to greater advantage than they were before; they were darkened by the sin of man. He is the resurrection of the holy law that was broken all to pieces, as it were; for "he magnifies the law, and makes it honourable;" and the Lord is so well pleased with his obedience to the law, that he proclaims himself to be a reconciled God in him. Again, he is the resurrection of the human nature that was sunk below its original excellency. The crown fell from our heads in the first Adam, but O it is set up again on our heads in the second Adam; he himself is the crown on our head, he is the ornament of the human nature. Again, he is the resurrection of all saving discoveries of God. None had known God after the fall, if "the only begotten Son, which is in the bosom of the Father," had not revealed him. He is the resurrection of our righteousness. We lost our original righteousness in Adam; but he brings it in again into the world, he "brings in an everlasting righteousness." The righteousness of the first Adam was but short-lived, but the righteousness of the second Adam is everlasting, it will never fail. He is the resurrection of our sonship. Adam was declared to be the son of God at his creation, but he lost it to himself and us; but the second Adam brings us back again to God's family, we have faith through him, we have adoption through him, we have sanctification through him; he is the resurrection of our sanctification, and if ever you were made holy, it is the Son of God that hath made you so by his Spirit. He is the resurrection of our peace; he made reconciliation for our iniquities by his blood. He is the resurrection of correspondence between God and us. All correspondence between God and us was broken up by the fall; but Christ brings us again into the presence of God, we have "fellowship with the Father, and with his Son Jesus Christ." He is the resurrection of all the graces of the Spirit in the soul. He is the resurrection of our faith; he is the author and finisher of that. He is the resurrection of our love; for we had never loved him, nor any of Adam's family, if he had not first loved us. He is the resurrection of our hope: "We are begotten again (saith the apostle Peter) unto a lively hope, by the resurrection of Jesus Christ from the dead." He is the resurrection of our repentance; for "him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel, and forgiveness of sins." He is the resurrection of our obedience unto God; he is the commander of our obedience, he is the pattern of our obedience, he is the strength of our obedience, and through him our obedience is accepted, and through him our obedience is rewarded. All these particulars I endeavoured to enlarge upon, therefore I have only named them now in a cursory way.

There is one thing I shall mention before I proceed, and that is, that Christ is the resurrection of a shattered and broken creation. No sooner had sin entered into the world, but the wrath of God came down, and the creation began to groan under the weight of wrath that sin had brought upon it. We read of the whole creation groaning on the account of sin; "Cursed is the ground for thy sake," says God to Adam; that curse is a dead weight upon the earth, it either had been reduced to its primitive nothing, or to its original chaos out of which it was at first formed. The eternal Son of God seeing the wrath of his Father coming down upon this lower world, he steps in and offers a ransom for it, saying, O Father, give me a remnant of the lost race of Adam for a possession: let the earth, and all that is in it, be mine, and upon the granting it to me, I promise to satisfy thy justice, to repair the honour of thy law and sovereignty, and to restore the disjointed creation to its primitive beauty and order. Upon this parole and promise, God the Father makes a gift of the whole creation to him, "all power in heaven and earth" is devolved upon him; "he gives him the heathen for an inheritance, and the ends of the earth for a possession; he gives him power over all flesh, and gives him to be head over all things to the church, which is his body;" and he hath a human body prepared for him, that he might be "the man of his right hand;" and, in the fulness of time having put on the human nature, he, with the ransom of his blood, buys the visible creation; he buys the elect as a seed to serve him; he buys this earth as a theatre; he buys the wicked world as tools to serve his purpose of grace with respect to an elect world, and, when he has served himself of them, he casts them away into the fire of hell. Thus Christ is the resurrection and the life of a shattered creation; and, if it were not kept up by his power, it would sink to nothing, or sink down into hell under the load of God's wrath: and whenever Christ hath finished what he designed, he will take it and purge it from sin that had defiled it; then he will erect "a new heaven and a new earth, wherein dwelleth righteousness." But I shall not insist further on this head. I go on to,

IV. The fourth head I proposed in the general prosecution of the doctrine, which was, to inquire unto what life it is we are raised up by him who is the resurrection and the life? In answer unto this, I give you the following properties of that life we are raised to by him who is the resurrection and the life.

1. It is a soul life, it is a spiritual life. Alas for it, Sirs! there are many dead souls among us in living bodies. Many have the appearance of life, but their souls are dead; they are walking up and down the world as so many statues, "dead in trespasses and sins." But that moment the soul comes to Jesus, the soul comes to live, "Hear, and your souls shall live," Is. 55:3. What a valuable life is the life of the soul, in comparison of the body! Indeed the generality make a greater account of their bodies than they do of their souls; they sell their souls unto the devil, in pampering their bodies, which will shortly moulder down to the dust. "What will it profit a man (says our Saviour) though he should gain the whole world, and lose his own soul? or what can a man give in exchange for his soul?" O what a valuable thing is the soul! O come to him who is the resurrection and the life: "Hear, and your souls shall live." Again,

2. It is a righteous life, even in the eye of the law of God, that is bestowed by him who is the resurrection and the life. In some sense it may be called a legal life, a law life, in regard there is no injury done to the law, in bestowing this life upon the dead sinner. As you heard the Son of God became the resurrection and the life, by "magnifying the law, and making it honourable." The believer that is made alive by Christ, he can stand the trial of the law, and look it in the face, and say, "Who shall lay any thing to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." And then,

3. It is a holy life that springs from him that is the resurrection and the life. Christ himself is holy, the holy One; and whenever he takes a gripe of the sinner, he makes him "free from the law of sin and death;" he makes the creature that was "lying among the pots, to be like the wings of a dove covered with silver, and her feathers with yellow gold;" and then the beauty of holiness is upon that soul. And then,

4. (As you were hearing in the former discourse), It is a very humble and self-denied life they have from Christ. They live, but they will not venture to say they live. "I live," saith the apostle, "but it is not I, but Christ that liveth in me." "Not I, but the grace of God in me." Hence it follows,

5. In the fifth place, It is a life of faith; for when a man gets the life of grace, he does not live upon that life, it is but like a drop of water cast into a vessel, it is soon spent, but he lives upon the fountain of grace. Believer, the fountain of life is not within thee, it is above thee, and it is without thee; it is in Christ Jesus. "Your life is hid with Christ in God;" for, says Paul, Gal. 2:20, "I am crucified with Christ: Nevertheless I live; yet, not I, but Christ liveth in me." And what follows? "The life which I now live in the flesh, I live by the faith of the Son of God." Faith does not glory in any thing the man has received; no, faith, as it were, forgets what it received, but it reaches forward, and it aye comes back to the fountain of life, to draw water there: "With joy shall ye draw water out of the wells of salvation," Is. 12:3. So that, I say, it is a life of faith. Hence it follows,

6. It is a life of love. Whenever life enters into the sinner, he begins to love the Lord and his word: "O how love I thy law! it is my mediation all the day." And as the sparks fly upward, so this love is aye casting its sparks toward heaven: "Whom having not seen, ye love; in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory," 1 Pet 1:8. And this makes it,

7. A life of joy and pleasure: "Whom having not seen, ye love," &c.; "believing, ye rejoice with joy unspeakable, and full of glory." Some have a notion, that are unacquainted with religion, that it is a dull and melancholy life; and therefore they stand a-back from it; and I wish believers may not give them too much occasion. If you see any of the saints dull and melancholy, it is not a part of their religion, but it is rather their irreligion, and their unacquaintedness with the Lord, it is their failing and infirmity; but when faith is set a-work, it hath a joy that no man can take from them. You that have joy, and know nothing of this, your joy is "like the crackling of thorns under a pot," like a bundle of straw that makes a blaze, that soon goes out: but this is a joy that never totally or finally perishes, floods of water will not be able to quench it; every blink of the Lord's countenance makes the heart so glad, that corn and wine are but draff and sand in comparison of it. O it is a joyful life! And then,

8. The life we have from him that is the resurrection and the life, it is a royal life, it is a princely life. He does not creep as the men of the world do, to whom the serpent's curse cleaves; by nature the seed of the serpent lie grovelling on the dust; when they see a man attending on fast-days and on feast-days, they will laugh at him, as if they were the only happy men in the world, while, in the mean time they are "feeding on ashes," and are dancing about the mouth of the pit. This life, it is a royal and a princely life, and it is a life that makes the man live like himself; he hath a princely life when he lives by faith on the Son of God, he lives on the hidden manna, that most are strangers to; he makes them kings and priests to God and his Father; he provides them with royal food, he provides for them a royal crown, kingdom, and sceptre, to "rule the nations," as the expression is, Rev. 2:27. And then,

9. To crown all, the life we have from him, it is an everlasting life. Sirs, Adam's life was but short-lived, and our own lives, what are they but a vapour and a shadow? and, ere long, you and I that are looking one another in the face, will disappear, and our posterity springing up will say in a little, Where are they? But this life we have from him that is the resurrection and the life, it is a perpetual life, and a durable life, it is an everlasting life: "He that believeth on him (the Son of God) hath everlasting life." And when the life of grace resolves into glory, the soul comes to the communion of likeness, and the communion of everlasting pleasure with the Lord: "In thy presence is fulness of joy, and at thy right hand there are pleasures for evermore." So much for the fourth thing I proposed in the method.

V. The fifth thing was, How this comes about? how Christ comes to be the resurrection and the life unto dead sinners of Adam's family?

1. It comes about by the ordination of his Father's appointment; for he was set up from the beginning to be our resurrection and the life; he was fore-ordained to it before the foundation of the world was laid. And,

2. It comes about by his own voluntary susception and undertaking in the council of peace: "Lo, I come: in the volume of the book it is written of me: I delight to do thy will, O my God: yea, thy law is within my heart." As if the Father had said to the Son, Yonder are a company, a lost company of sinners of Adam's family; I will make a present of them to thee, providing thou wilt undertake to lay down thy life for them. Content, Father, says the Son, I put my name in the volume of thy book, I am willing this my engagement be registered, my blood shall go for theirs. And thereupon he becomes the resurrection and the life to us. Then,

3. He is the resurrection and the life by his incarnation; he links our nature as it were to his own. He became one of our tribe, for he was none of ours originally; he took upon him the human nature, that so he might be in a capacity to bear the curse of the law, and to satisfy justice for us; of necessity it behoved him to be our near Kinsman, or else he could not be our Redeemer. As under the law, he that was the avenger of our blood, and he that was to redeem the mortgaged inheritance, behoved to be the nearest of kin; so Christ, before he could be the Avenger of our blood, and bruise the head of the enemy, and before he could relieve the mortgaged inheritance of everlasting life, behoved to become our Kinsman. Let us pride ourselves in this Kinsman, in this Lord Immanuel alone. And then,

4. He becomes the resurrection and the life to us by his death and satisfaction. Sirs, our life, it springs out of the very death and blood of the Son of God; his humilation is the root of our exaltation, and "by his stripes we are healed;" he was accounted among the "number of transgressors," that so we might be accounted righteous in the sight of God through him; he was wounded, that we might be healed; he was smitten, that we might escape. And then,

5. He becomes the resurrection and the life by his own personal resurrection from the dead, he goes down to the grave, that he might conquer the king of terrors within his own territories. Sirs, what was the great plot the devil had in tempting man to sin? Why, he knew sin would usher in death, and he knew that would usher in hell, for death is the very mouth of hell to all mankind. Well, when death is brought in, when the penalty of the law is incurred, and the faithfulness of God is engaged for man's destruction, what way must he be delivered? What, says the Son of God, let their curse be upon me, let me go down to the grave for them; I will wring the keys of death and hell out of the devil's hand; and thus I will make death the gate of heaven instead of hell By his resurrection we are "begotten to a lively hope." And then,

6. He becomes the resurrection and the life unto us, by his representation of us in heaven, and by negotiating our affairs in that high court. Sirs, all our concerns are transacted in the high court of heaven our affairs of death or life are all negotiated above. Well, Christ, he takes on our nature, he dies, he goes down to the grave, rises again, and ascends into heaven; and he goes there to transact our affairs, to see that nothing be done against us; we are "raised up, and sit together with him in heavenly places." By virtue of Christ's sitting in heaven, believers, you are sitting there in him, just as subjects sit in parliament, in their representatives. He is our living head, which is more than a bare representative. And then,

7. He is the resurrection and the life by the power and efficacy of his word. The word is sometimes called "the rod of the Mediator's strength;" and, when he sends it forth, he makes a living and a willing people in a day of power; he utters a word like that to Lazarus when lying in the grave, Come forth; then the bands and fetters of spiritual death drop off. Thus he is the resurrection and the life by the power of his word, for his word is a word of life; "To preach all the words of this life," says the Lord to the apostles, when they were brought out of prison: "The hour is coming, (says Christ), and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live." And then,

Lastly, He is the resurrection by the efficacy of his Spirit, "The law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death," saith the apostle, Rom. 8:2.

VI. The sixth thing I proposed in the method was, to inquire why he becomes the resurrection and the life unto us? I shall not insist on this; only in so many words, that I may hasten forward to the application.

1. He became our resurrection and the life, because he loved us: "Christ loved us, and gave himself for us, an offering and a sacrifice to God for a sweet-smelling savour," that he might be our resurrection and the life, Eph. 5:2. Then,

2. He becomes the resurrection and the life unto us, because we were gifted of the Father unto him; and he hath such a regard to the Father's gift, that he will die before he lose it. Again,

3. He does it for the manifestation of his own and his Father's glory, that he might bring men back to their chief end, for which, they were created; man's chief end is to glorify God, and enjoy him for ever. Man, when he fell, he dishonoured God, instead of glorifying God: Well, Christ's design is to bring man back to God, to answer the end for which he had a being; and until Christ bestow this spiritual life upon him, he can neither glorify God here, nor enjoy him hereafter; but the believer begins even here to aspire after it, with the psalmist, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." But I pass this, and go on to,

VII. The Application. And what use I intend, shall be comprised in the following inferences.

1. Then, from this doctrine believers are led back to their first original, and have discovered unto them from whence they sprung. Why, believers, you were among the generation of the dead, before he that is the resurrection and the life paid you a visit. It were much for the advantage of believers, to be recollecting, and looking back to the state from whence they sprung. I remember, God taught Israel to sing in the wilderness, when they came to offer up their first fruits unto him: "A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and because there a nation, great, mighty, and populous," Deut. 26:5. And God by Ezekiel tells them what they were before he visited them; "As for thy nativity in the day thou wast born, thy navel was not cut, neither wast thou washed in water to supple thee: thou wast not salted at all, nor swaddled at all. None eye pitied thee, to do any of these things unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast born, Ezek. 16:4, 5. Remember, believers, what you were, and what you are; and remember, it is only him that is the resurrection and the life that brought you to any thing you are. But again,

2. From this doctrine we may see what a blessing Christ is to a lost world, to a world of mankind sinners, "dead in trespasses and sins;" Christ is become the resurrection and the life to them; "I have laid help (says the Lord), upon one that is mighty; men shall be blessed in him; and all nations shall call him blessed." O what a wretched condition had we been in this day, if Christ had not come into the world to save us! we had continued among the generations of the dead, if he had not paid us a visit: "O Israel, thou hast destroyed thyself, but in me is thine help." But again,

3. We may see, what dignified, what happy and excellent persons believers are. I remember Solomon says, that "a living dog is better than a dead lion." As one living man is better than all the race of men lying in the grave; so one living saint, who hath got life from him that is the resurrection and the life, is better than a whole nation of dead men and woman lying under the curse of God. O to what a sad pass are we come in the judicatories of the church of Scotland, where there is no difference made between the dead and the living! A dead man, if he have a gold ring, he will come farther benn in the election of a minister, than a living saint, because he wants earthly heritage; it is an earthly church when it is so. Alas! a church is come to a sad pass, when we judge of persons, not according to their relation to Christ, but according to their earthly possessions. Christ says, his "kingdom is not of this world," but the judicatories will have it to be of this world; Christ has chosen the poor of this world, but they choose the rich of this world to be heirs of his kingdom. Do such judicatories deserve the name of being the courts of Christ? But again,

4. We may see the difference between the first and second Adam. The first Adam is the spring of death to all his posterity; the second Adam is a spring of life unto all his posterity; the first Adam was the head of the covenant of works, the second is the head of the covenant of grace; the first Adam represents all his natural posterity, the second Adam represents all his spiritual posterity; the first Adam sends the curse of the law, and the curse of God along with it to them, and the second Adam sends all spiritual blessings and mercies to his posterity for evermore. O what a difference is there between these two! The first Adam was a creature, but the second Adam is God-man, God manifested in the flesh. But then again,

5. From this doctrine we may see the intimacy and closeness of the union between Christ and his members: why, this is implied in the expression, I am the resurrection and the life. One would think he is taking in only himself, but he takes in all believers; it is a relative word, it hath a relation to these that are dead in sins and trespasses: "You hath he quickened who were dead in trespasses and sins;" that is, all that believe in Christ; "He that hath the Son, hath life." That connection between Christ and his members it is very close; there is a blessed oneness between him and them; he and they have but one Father, he is the Son by eternal generation, and they are sons by regeneration; he and they under one decree, he as head of the election, and they elected in him before the world began; he and they included in one bond, they have one and the same Spirit, the same Spirit that is in the head is in all the members. O what a blessed oneness is between Christ and them? "He that sanctifieth, and they who are sanctified, are all of one;" they are one in nature, and they are one in law, and they are comprised in one marriage-covenant: "He that is joined to the Lord, is one spirit." But then,

6. We may see the reason of that similitude and likeness that believers bear to Christ; they are liker Christ than all the rest of mankind, they are his living pictures and representatives upon earth, they carry his name upon their foreheads, so as every one may know him in them. What is the reason of this similitude and resemblance? Why, the reason is, he is their resurrection and life; the same life that is in the head is in the members; the same sap that is in the root is in the branches and little twigs; the same Spirit of life that is in Christ goes through all the members of his mystical body; that is the reason of the similitude between him and them. And then,

7. In the seventh place, from this doctrine we may likewise see the ground and reason of the perseverance of the saints, and the recovery of believers from their dismal fits of unbelief they fall under. Why, what is it that makes the righteous grow stronger and stronger? what is it that recovers the believer from these desperate fits of unbelief, which make him to cry, "I am east out of thy sight, I am free among the dead, my bones are withered, my life is gone;" yet he reverts aye? What is it that brings him back, and restores his soul? Why, Christ is the resurrection and the life, a new stream of life comes from his glorious head, and then he begins to "revive as the corn, grow as the vine, and his scent is as the wine of Lebanon. They that dwell under his shadow, who is the resurrection and the life, they shall revive as the corn," &c. Again,

8. In the eighth place, from this doctrine we may see where-away our eyes should be turned, in such a day as this, in order to the resurrection of a dying church. There is a melancholy complaint at this day through the land, of dead ministers and dead people, dead ordinances, dead hearing, dead reading, dead praying, and dead sacraments; where shall we go for help? Let us look to him who is the resurrection and the life; it is he only that is the resurrection of ministers, resurrection of judicatories, the resurrection of doctrine, the resurrection of discipline, and the resurrection of government; he is the resurrection and the life of them all; if he would come back, we would "look forth as the morning, be fair as the moon, clear as the sun, and terrible as an army with banners." I remember Jehoshaphet, in a perplexing time, when he was troubled, and knew not what to do, he turns his eyes to the Lord, and cries, "O our God, wilt not thou judge them? for we have no might against this great company that cometh against us; neither know we what to do, but our eyes are upon thee." Well, Sirs, when all things are like to turn to wreck and confusion, let us look to him who is the resurrection and the life, that he may rise us from the grave of apostacy and backsliding to which we are fallen, by the very breath of his mouth he will make them live; and if he say but to ministers, "Go prophesy upon these dead and dry bones," when ministers are saying, O! "how can these dry bones live?" immediately joint comes to joint, and sinew to sinew, and life enters into them, and a great army will stand up for the Lord. In the mean time, until he be pleased to come, let us ply the oar of duty at his command; let us put up the request of the church in a day like this, "Wilt thou not revive us again, that thy people may rejoice in thee? Awake, O north wind, and come thou forth, and blow upon our gardens, that the spices thereof may flow out." But again,

9. In the ninth place, if it be so that Christ is the resurrection and the life, then certainly it is matter of sad regret and lamentation, that there should be so many dead sinners, when Christ is presented to them in the everlasting gospel. Indeed it is to be regretted, though the words of life be proclaimed, though the words of the Spirit of life are scattered, so few are quickened by them. What way does that appear? say you. I answer, it appears by many things, that there are a great multitude of dead sinners among us. It appears from the want of a right colour. O Sirs, the pale and wane colour of death is staring out of the countenance and conversation of the greatest part; there is little or nothing of the lively colour of true holiness among us, and the want of it is a sign of death. The want of appetite after food is another symptom of death. The bread of life, the everlasting gospel of Christ is nauseates and loathed, as the manna was by Israel. The preaching of a crucified Christ is foolishness to some, and a stumbling-block to the worldly wise: whatever reckoning such may make of themselves, God reckons them fools and dead men; God's wisdom is folly to them, and their wisdom is folly to the Lord. And then the want of motion is another sign of death. Indeed the dead may be moved from without, by external force, but not from within; there is something of motion they may seem to have, in attending upon ordinances; but, O Sirs, is it from a principle of spiritual life ye attend upon these ordinances? is it from a desire to see him who is the resurrection and the life. O let us lament over the misery of the dead in the valley of vision; if it were possible to sound an alarm, and startle and awaken the dead that are before me; this indeed is God's work, who "quickeneth the dead, and call things that are not as if they were;" however, by his appointment, we must use the means. There are these few words I would say to the dead, if they would give ear and hear.

1st, The dead are loathesome to the living. Ye know whenever the soul departs from the body, it becomes loathesome, it corrupts, its stinks. Hence Abraham says concerning Sarah, when she was dead, "Bury my dead out of my sight," though he loved her well when she was alive. Sirs, ye are loathesome, ye are abhorred of the living God while out of Christ, and abhorred by all living saints: "O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united."

2dly, As they are loathesome, so they are frightsome. People are frighted to see the dead; so believers they are frighted when in the society of the wicked, lest they be corrupted with their contagion: and indeed it is hard to be amongst the dead, and not to be infected by them, and not to be some way partakers of their sin. Then the dead must be buried, and cast into the grave; so, dead sinners, you must be buried. Where will you be buried? Your bodies will go to the worms, but your souls to hell. The Hebrew word, Sheol, it signifies both the grave and hell, because the grave is the very mouth of hell to the wicked. "The wicked shall be turned into hell, and all the nations that forget God." Consider this, O dead sinners; let this engage you to improve him that is the resurrection and the life. And this leads me to another inference, or use from the doctrine.

10. If it be so that Christ is the resurrection and the life of a lost world, "dead in sin," then, in the name of this great Lord, as one of his meanest heralds, I proclaim life unto the dead. It would be in vain to speak to the dead, if it were not by order from him who "quickeneth the dead, and who calleth things that are not as though they were." Can the dead praise him? If God were giving me a commission to speak to the very stones in the field, I would do it, believing that the stones would live and praise him; and when the Jews were forbidding the people to praise Christ, he says, "If these should forbear, the very stones would cry out; for out of the stones can God raise up children to Abraham." Sirs, ye are not yet naturally dead, ye are not eternally dead; therefore there is hope. O here is a living Saviour; here is the fountain of life among you; I cry, "whosoever will, let him come, and take of the water of life: O earth, earth, earth, hear the word of the Lord." Comply with the word of the King eternal and immortal; it is his voice coming through an earthen trumpet, that the excellency of the power may be of him. O that this may be the hour wherein the dead may hear the voice of the Son of God, and live O Sirs, ye are reasonable men and women, ye have rational faculties; will you consider,

1st, That this very name of Christ invites you to come to him. Why hath he taken this name to himself, the resurrection and the life, if there were not dead sinners to quicken? Why hath he registrate it in his word, but that the dead sinner may lay his finger on that name, and carry it to a throne of grace, saying, O let him be the resurrection and the life to me? O let the spirit of him that is the resurrection and the life quicken me, and make me free from the law of sin and death!

2dly, Consider he who is the resurrection and the life is given unto you in the dispensation and grant of the everlasting gospel; the life that is in him is yours. Now I scarce think you will believe me; I affirm it, he is yours in the revelation; he is yours as he is held out in the Bible, the book of God; he is yours as he stands in this gospel; and he is yours in the gift and grant made by himself in the word. There is an authentic grant made by the Father of Christ, in this Bible; and this is the ground of the commission we have to preach to every creature. All mankind, every creature come of Adam, are dead in sin; and yet we are commissioned to go and preach and prophecy unto these dead and dry bones. Now, upon what ground does this commission go? Why, you will see, 1 John 5:11, that it goes upon a gift or grant of life that God has made to mankind sinners, in a second Adam, a new covenant head: "This is the record of God, that God hath given to us (sinners of Adam's race) eternal life, and this life is in his Son:" and our preaching the gospel is just a publication of this authentic grant of life to the dead, made by God in the word, when the dead hear this, their souls live, Is. 55:3, I remember, in John 6. Christ there the resurrection and the life, is preaching unto dead sinners; because he had fed them with loaves, they had a hankering after him; they all forsook him when he began to preach faith in his blood to them; yet what says he, ver. 32, "My Father giveth you the true bread from heaven." The manna was given to Israel in the wilderness; every man in the camp of Israel had a right to it, because God gave it to them, and brought it down from heaven to their tent-doors. Well, says Christ, "I am the bread of life," the true manna, I am given by my Father, that "whosoever eateth me, may live by me." The gift or grant of Christ in the word is just the very foundation that faith goes upon. Why, we durst not bid you middle with him unless he were given. It is theft and robbery to middle with that which doth not belong to us. Our offer of Christ, and the call to receive him, it certainly supposes he is given, or else we durst not bid you middle with him. Unbelief is the great sin of the hearers of the gospel, that the Lord threatens most to resent; but unbelief would not be your sin, if Christ were not given. Now, believe this, that Christ is given, offered, and presented in this gospel, even to you who are rotting in the grave of sin, that ye may, through the faith of God's operation, be the resurrection and the life to your souls in particular. Then,

3dly, Consider that Christ, the resurrection and the life, he is willing to give the life that is in him to you; he willingly died, he willingly came into this world, and he willingly went about the work his Father sent him to do. What way does that appear? say you. Answ. It appears from his solemn and repeated calls, "Hear, and your souls shall live;" and he offers and bodes himself upon the dead, and complains that the dead will not come to him for life, John 5:40, "And ye will not come to me, that ye might have life. How often would I have gathered you (says Christ), as a hen gathers her chickens under her wings, but ye would not!" So then, remember Sirs, it is not your impotency that will excuse you; some people fancy that it will excuse them, because they are dead; remember, Sirs, that God will not condemn you so much for your impotency, as for your unwillingness to come to Christ: if ye had willingness, ye would find the Spirit of life entering into you, and quickening you; he is so willing, that he complains of the folly and distraction of sinners, he appeals to the heavens and the earth to judge betwixt him and them for their madness, Jer. 2:12, 13, "Be astonished, O ye heavens, at this, and be horribly afraid, be very desolate, saith the Lord. For my people hath committed two evils: they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water." Now, let these things be pondered by you that are dead; the Lord is willing to give life to you, and will you not be willing to take such an unspeakable blessing off his hand? For the Lord's sake consider what will follow if you do not embrace the Son of God, out of one death you will go to another, out of the grave of sin you will be tumbled into the grave of hell ere it be long; it is only these that hear the voice of the Son of God that shall live. O, say you, will you give the dead your best advice what to do!

(1.) Be convinced that you are dead in trespasses and sins, Alas! there lies the great difficulty, sinners cannot be persuaded but they have life already, at least as much of it as will bring them into heaven. We cannot get people beat off this delusion.

(2.) Another advice I would give you is, Be persuaded there is no life in and by the works of the law for you: "By the works of the law shall no flesh be justified." And then ye must be persuaded, that there is life in Christ for you, and that you in particular are warranted to come to him for life.

(3.) Hearken unto the words that come from him, listen to his words of life, for in hearing you shall live. I would advise you to pray meikle. Let the dead go to a living Christ; cry, Spring up, O well of living water, and enter into my soul. Then let those that are dead haunt the company of living Christians; for this is one way to get life, and to keep it in when got: as you know, when dead coals are put in among the living coals, they will soon be kindled by them; so, by conversing with lively Christians, the Spirit of life may enter into you.

11. The last inference I make is unto the living. Is it so, that Christ is the resurrection and the life? Then you that are raised by his death and resurrection, take these advices following, and so I have done. (I fear I have insisted too long already.)

1st, My advice to you that are partakers of the life of Christ, is, to bless the Lord that ever he crowned you with loving kindness and tender mercies. Admire the freedom of the grace of God, in quickening you when "dead in trespasses and sins," when he left others dead in the grave of sin. The Lord comes to the quarry of nature, he see so many stones lying there, and he pitches on whom he pleases: have you not reason then to bless the Lord, that he picked you out, and left many of brighter natural qualifications than you? O man, what is the differance between them and you? It is nothing but sovereign, free, and victorious grace. Let grace have all the glory. But then,

2dly, Another advice I would give you that have shared of life from him that is the resurrection and the life, is this, Has he quickened you? let the life you live, be "by faith upon the Son of God, who loved you, and gave himself for you." Remember what I said before, ye are not to live on grace received, but the life that is in him: "The life I live (saith the apostle) is by faith upon the Son of God, who loved me, and gave himself for me." And then as you live upon him, and by him, so study to live to his glory: "Let your light so shine before men, that others seeing your good works, may glorify your Father which is in heaven." And then,

3dly, Another advice I would give to the living, is, Study not only to believe in him with the heart, but to confess him with the mouth unto salvation, as the expression is, Rom. 10:10, "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." It is not enough to believe in Christ, unless we likewise own and avow him, unless we honour and glorify him before the world: "Him that confesseth me before men (saith Christ), him will I confess before my Father and his holy angels; but he that denieth me before men, him will I also deny before my Father and his holy angels." I remember in Is. 43:10, and 44:8, Christians are called the Lord's witnesses. Why do they get that name? Because they confess his truths, they confess his cause, they confess his members, they confess his ministers, and every thing that belongs to him. It is not a private owning of him that will do in such a day as this; he is publicly affronted, the crown is publicly taken off his head; he is injured by civil and ecclesiastic courts; he is injured in his doctrine, worship, discipline, and government; he is injured in his members; he is injured in his supreme Deity; he is injured in his headship and sovereignty over his church. Now, I say, when he is thus publicly injured, he ought also to be publicly confessed. A public testimony hath been emitted, in a judicial way, by a handful of ministers, who, by the peculiar providence of God, have been brought to a particular situation; that testimony has come abroad, and it torments the men that dwell upon the earth, who attempt to bury his testimony, and to bury his witnesses. A cry is come abroad, of a dangerous schism in the church, and of schismatics renting the seamless coat of Christ. That is just the old cant of the Papists, when the Protestants came off from them, saying, O, by your doing so, you cause divisions in the church, and rent Christ's seamless coat. I would ask such, Who are the causes of it? whether they that endeavour to maintain, and contend for the truths of Christ; or these that tread his truths under their feet? whether these that endeavour to maintain the liberty wherewith Christ hath made us free, or these that are trampling the sacred privileges of the church of Christ under their feet? All that is demanded by us is, that they return to the Lord, and that they rectify these things that are wrong in doctrine, worship, discipline, and government; this is what God requires, he "commands all men every where to repent." What is the reason that men, in a judicative capacity, do not purge out the leaven of error or scandals in the church? what is the reason? It is either because they will not, or they cannot. If they will not, by this they proclaim to the world, that they are a set of wicked men: or it is because they cannot, and it says the Master hath taken away the keys from them; and what a ridiculous thing would it be to accede to them, from whom the keys of the house are taken away by the Master of the house? It is easy then to know what course to steer. If the rights of Christ, as King in his holy hill of Zion, be maintained in the judicatories of the establishment, then it is a sin to withdraw from them: but if they be trampling under foot the authority of the Son of God, by enacting laws in his house which are inconsistent with his laws, and with the liberties wherewith he hath made his people free; if they be worming out a faithful ministry, screening the erroneous, casting ministers out of their communion for faithful witnessing against errors and corruptions; then we ought not to continue with them, especially when a public testimony is lifted up. Wherever his cause is displayed, and his truths are maintained, by doctrine, worship, or discipline, there should the accession be; for the "gathering of the people" should be there. If it be within the camp, stand there; if it be found in the fields, and city of the wood, it concerns us to follow him there, though reproach and persecution should follow; says the apostle, Heb. 13:13, "Let us go forth therefore unto him without the camp, bearing his reproach." When the Christian church was first erected by the apostles, and the Jewish church was unhinged, a cry was raised after them, that they were schismatics, and renting the true and only church of God; says the apostle, He has been reproached for us, and it is good our common to go without the camp to him, bearing his reproach. However ye may scar at reproach for Christ, Moses was of another opinion, for he "accounted the reproach of Christ greater riches than all the treasures of Egypt." What is the hazard though reproach should follow? Cleave to him. Let us study to confess him, and follow him on all hazards; "He that loseth his life for my sake (says Christ) shall find it;" he that loseth a good name for Christ, he will find it again; there will be a resurrection of names, as well as of persons, ere all be done. And then,

4thly, Another advice is, I would have you beware of these things that are a prejudice to the life of your souls. (1.) Beware of an indolent life. Nothing does more hurt a person's life than this; it is very prejudicial to the body. But O beware of spiritual sloth; be "diligent in business, fervent in spirit, serving the Lord." (2.) Beware of surfeiting and glutting yourselves with the pleasures of sense: that also is a prejudice to the life of the soul: "Take heed (says our Saviour) lest at any time ye be overcharged with surfeiting and drunkenness, and that day come upon you unawares." No sooner did Samson stoop into the lap of Delilah, than his locks were cut. Then, (3.) Beware of unholesome food; why, it is pernicious to the life. O beware of unsound doctrines; many errors are abounding in our day. And O beware of dead ministers; for dead ministers make a dead people and dead hearers. Where there is nothing but dead hearing, O will ever the voice of dead men make a living people? O beware of putting your souls under the inspection of a dead, ignorant, and erroneous ministry: beware of them: says Christ, "If the blind lead the blind, both will fall into the ditch." Beware of dumb ministers, that have not a mouth to open for Christ; beware of them that, instead of barking at the wolves, are barking at the sheep. If you would keep life in your souls, study to keep under a lively ministry where you can find it. Then beware of a deadening society; for it is very prejudicial to the soul: "Depart from me, all ye that are evil doers; for I will keep the commandments of my God." Beware of grieving the Spirit of the Lord; if ye grieve him, he will depart, and then death will follow upon his departure; beware of resisting his motions and operations; beware of turning a deaf ear to his word, if it be disregarded, his Spirit will depart from you: "Wherefore (says the Lord) I gave them up to their own hearts lusts, and then they wandered in their own counsels." Beware of sinning presumptuously, for that kills and deadens the life of the gracious soul. Put up that prayer of David's, Ps. 19:13, "Keep back thy servant also from presumptuous sins, let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression." Beware of security and barrenness under the means of grace; when ye get influences from the Lord, O improve them for the end ye got them; for when God's vineyard doth not bring forth fruit at the watering of it, the Lord forbids the watering of it any more. The Lord bless his word.

A LAMP ORDAINED FOR GOD'S ANOINTED

Being the substance of two Sermons. The first preached at the admission of the Rev. Mr James Fisher, late Minister of the gospel at Kinclaven, to be Minister of the Dissenting Associate Congregation in and about Glasgow, October 8, 1741; the other preached at Stirling, the third Sabbath of October, 1741.

Psalm 132:17, "I have ordained a lamp for mine Anointed."

THE FIRST SERMON ON THIS TEXT

I SHALL not consume time in introducing myself into these words. It is thought by some interpreters, that this psalm was penned by Solomon, upon the occasion of the dedication of the temple unto God. The first part of the psalm, viz., from the beginning of it to ver. 10, consists of petitions. The second part, viz., from ver. 11 to the close, consists of a bundle of great and precious promises relating to David and his family in the type, but mainly and ultimately to Christ and his New Testament church in the antitype.

God promises, (1.) To fix his residence in his church, ver. 13, 14, "For the Lord hath chosen Zion: he hath desired it for his habitation. This is my rest for ever: here will I dwell, for I have desired it." God's gracious presence in his church, and amongst his people, makes her the perfection of beauty, and the praise of the whole earth. (2.) He promises to bless the provision he makes for them, ver. 15, "I will abundantly bless her provision: I will satisfy her poor with bread." He will supply all their needs, according to his riches in glory, by Christ Jesus. He will feed them with the hidden manna, &c. (3.) He promises to give her faithful and successful ministers, ver. 16, "I will clothe her priests with salvation." Ministers are then clothed with salvation, when, by the power of God resting upon them and their ministrations, they are the happy instruments of bringing many to Christ, in whom they find salvation from sin and wrath; and when the arm of the Lord is revealed, then the servants of Christ, and all true believers, do "shout aloud for joy." (4.) He promises, that however low the interest of Christ may be brought, though, like himself, it may appear a root in a dry place, yet, like a tree well rooted in the ground, sore lopt and hacked by man and Satan, it will sprout again, as in the first part of the verse, "There will I make David's horn to bud." The meaning is, I will bring forth a glorious and renowned King out of the rotten stump of the family of David in the fulness of time. Christ himself is the principal bud of that tree, and all believers are the buds of that bud. (5.) He promises, that the lamp of gospel light shall still shine in his true church, for manifesting the glory of Christ: I have ordained a lamp for mine Anointed.

Where remark, (1.) The designation given unto Christ by God his Father; he is mine Anointed. Though he be despised and rejected of men; though an unbelieving world see no form or comeliness in him, why he should be desired, yet I own him, and challenge him as mine Anointed, the Prophet, Priest, and King of my church. "I have found David my servant: with my holy oil have I anointed him. With whom my hand shall be established: mine arm also shall strengthen him," Psalm 89:20, 21. (2.) The great mean of God's appointment for manifesting the glory of Christ to a lost world; he has provided a lamp for his Anointed. The use of a lamp is to give light to people in the darkness of the night; so the word of God, particularly the gospel, is a light shining in a dark place, until the day of glory dawn, when the Lord God and the Lamb will be the light of the ransomed for endless evermore. (3.) The authority by which this lamp is lighted and carried through this dark world; it is ordained of God; and by his commandment it is that we preach and spread the light of the gospel, Mark 16:15, 20.

OBSERVE. "That the dispensation of the everlasting gospel is a lamp which God has ordained for manifesting the glory of Christ unto a lost world lying in darkness."

In discoursing this doctrine, through divine assistance, I shall pursue the following method:—

I. Speak a little of Christ as God's Anointed.

II. Of the lamp ordained for him.

III. Of the ordination of this lamp.

IV. Offer some reasons why God has ordained it.

V. Make application.

I. The first thing proposed is, to speak a little of God's Anointed. "God, thy God, hath anointed thee with the oil of gladness above thy fellows," Psalm 45:7. Hence his name Messiah in the Hebrew, and Christ in the Greek, both of them signify properly, The anointed One of God. This designation imports,

1. That he is a Redeemer and Saviour of God's choosing; for none were anointed unto any office under the law, but such as God particularly designed and elected: and such an one is Christ. "Behold my servant whom I uphold, mine elect in whom my soul delighteth: I have put my Spirit upon him, he shall bring forth judgment to the Gentiles," Is. 42:1.

2. This designation intimates, that he was called, "the called and sent of God: I the Lord have called thee," Is. 42:6. He did not take this honour to himself, but was "called of God, as was Aaron." When faith embraces him, it hath this in its eye, it takes him up as the sent of God.

3. This designation likewise implies his investiture into his offices as the great Prophet, Priest, and King of his church. He was invested into his offices with great solemnity; the solemnity of a decree, "I will declare the decree," Psalm 2:7, &c., the solemnity of an oath, "The Lord hath sworn, and will not repent, Thou art a Priest for ever," Psalm 110:4; yea, with the solemnity of an open and audible proclamation from the excellent glory above, when the heavens were opened, and the Spirit descended upon him in the likeness of a dove.

4. This designation also connotes his being thoroughly fitted and furnished for his work, by an unmeasurable effusion of the Holy Ghost. "Grace was poured into his lips." There is a twofold grace given unto Christ as Mediator, namely, (1.) The grace of personal union, when the human nature, consisting of a true body and a reasonable soul, is taken into the person of the eternal Son of God, which is the great mystery of godliness. (2.) There was a created habitual fulness of grace bestowed on him for the discharging of his mediatorial work, and for the use of his mystical body: he "received gifts for men, that out of his fulness, we might receive grace for grace." Thus you see what is imported in Christ's anointing.

For the further illustration of this anointing, I shall only add,

1. Christ and all his members, all believers, are anointed with the same oil of the Holy Ghost, although in a very different measure. He is anointed with that oil above his fellows; he received not the Spirit by measure: "It pleased the Father, that in him should all fulness dwell." Our anointing is but a drop in comparison of the ocean; yet it is with the self-same Spirit; for "he that is joined to the Lord, is one Spirit." As it is the same human soul that is in the head and in the members of the natural body; so it is the very same Spirit that is in the head and in the members of the body mystical. He is "the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God," Col. 2:19.

2. The anointing of Christ was gradual, according to the different stages or advances in his work. He "increased in wisdom and stature, and in favour with God and man," Luke 2:52. This anointing began in the first moment of the union between the divine and the human natures. He had a greater measure of the Spirit and the gifts of the Holy Ghost bestowed on him at his baptism; a still larger measure at his death, when, "through the eternal Spirit, he offered up himself without spot to God," Heb. 9:14: a greater measure yet was poured upon him at his resurrection, when he was "declared to be the Son of God with power, according to the Spirit of holiness, by his resurrection from the dead:" and when he ascended up on high, he poured out the Spirit like the rushing of a mighty wind, Acts 2:1–4.

3. The anointing of Christ extends to all his offices, Prophet, Priest, and King. As a Prophet he says of himself, "The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek," Is. 61:1, &c. He is an anointed Priest: the human nature which was sanctified, were as it were perfumed with the oil of gladness, which made it savoury to God through the eternal Spirit. "He offered up himself a sacrifice to God for a sweet smelling savour," Eph. 5:2. This anointing extends unto him likewise as a King: "But unto the Son, he saith, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom:—therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows," Heb. 1:8, 9. And again, "I have anointed (as it may be translated) my King upon my holy hill of Zion," Psalm 2:6. I shall finish this head, when I have told you,

4. That Christ himself, and the whole of his gifts, graces, and qualifications, is ordained for our use, who are sinners of Adam's race. He is "made of God unto us wisdom, and righteousness, and sanctification, and redemption." He is God's gift unto you: "For unto us a child is born, unto us a son is given:—and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of peace. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him might not perish, but have everlasting life. Verily, verily, I say unto you, My Father giveth you the true bread from heaven. God sent his only begotten Son into the world, that we might live through him. Herein is love;" and therefore let every lost sinner come unto him, receive and employ this anointed Saviour; take Christ's counsel unto Laodicea, for the same advice and counsel comes to every one of you: "I counsel thee to buy of me gold tried in the fire, that thou mayst be rich; and white raiment, that thou mayst be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayst see," Rev. 3:18.

II. The second head proposed was, to discourse a little of the lamp that God has ordained for his Anointed.

By the lamp then I understand the word of God, and particularly the word of the truth of the gospel. You know the use of a lamp is to give light to men in the dark, and to let them see their way. All mankind, ever since the fall, are in darkness, yea darkness itself. They have lost their way, and are walking upon the ridge of hell and utter destruction. Now, the gospel, or word of faith which we preach, is a light or a lamp as it were, which God hath set up to discover to the children of men how they have lost their way, and let them see that new and living way of his own devising, by which they may come back again to God and glory. "We have a more sure word of prophecy: unto which we do well that we take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in our hearts," 2 Peter 1:19. The dark place that the apostle is speaking of, is this dark world, and the heart of man is the darkest place in the world. God who is the Father of lights, he has given his word, the scriptures of truth, as a lantern or lamp, to direct us how we are to glorify God, and to enjoy him for ever. To this light, or lamp, we do well to take heed, as David did, the man according to God's own heart: "Thy word (says he) is a light to my feet, and a lamp unto my paths." Now, the lamp of the word of God casts a twofold light among the children of men, namely, a law light and a gospel light. A law light, to discover sin and misery; for by the law is the knowledge of sin: The law was added because of transgression. I had not known sin (says Paul), except the law had said, Thou shalt not covet. And when the law or commandment came (says he), sin revived, and I died." But then there is a gospel light, which serves to discover the remedy. And this I take to be principally understood in the text: I have ordained a lamp for mine Anointed. I, the eternal JEHOVAH, hath appointed the preaching and publication of the gospel as the great mean for bringing lost mankind unto the knowledge of that mighty One on whom I have laid their help. "It hath pleased God by the foolishness of preaching to save them that believe. Go ye into all the world, and preach the gospel to every creature," Mark 16:15.

Now, concerning this lamp of gospel light, which God has ordained, for the glory of his anointed, if time allowed, I might 1. Premise a few things about it. 2. Tell you of some great and glorious discoveries that are made by it. 3. Give a few of its properties.

First, I would offer you two or three propositions about it.

1. This lamp was first set up in the purpose of God from eternity, or in the council of peace, when the whole plan of salvation through Christ was laid. "I was set up from everlasting, from the beginning, or ever the earth was: before the mountains were settled: while as yet he had not made the earth, nor the highest part of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: when he appointed the foundations of the earth (says Christ), I was by him,—rejoicing in the habitable part of his earth, and my delights were with the sons of men," Prov. 8:23–31.

2. This lamp was first lighted in this lower world, immediately after the fall in paradise; when a dark and dismal night of wo and misery was spreading itself over our first parents, then a gleam of light began to break out in the first promise, Gen. 3:15: and afterwards unto Abraham; "In thy seed shall all the nations of the earth be blessed."

3. The lamp of the gospel shone typically and prophetically during all the Old Testament period, before the coming of Christ in the flesh. It shone, as it were, under a vail, and only among the Jews. As for the Gentiles, except a few proselytes, they were aliens and strangers to the covenant of promise; they sat in darkness, and in the regions of the shadow of death.

4. After the coming of Christ in the flesh, and his resurrection and ascension into heaven, the lamp of gospel light was brightened, and the light of it was made more general and extensive. The vail of types, ceremonies, and prophecies, was rent, and by the commandment of the everlasting God, carried unto all nations for the obedience of faith, Christ being given of God for "a light to enlighten the Gentiles, and for salvation to all the ends of the earth."

5. Ministers of the gospel are, as it were, the lamp bearers. They are commissioned by Christ to preach the gospel, to teach all nations. To them the word of reconciliation is committed; and as the heralds of the great King, they are to lift up their voice like a trumpet, and proclaim the salvation of God to the ends of the earth.

Secondly, I shall tell you of some discoveries that are made by the light of the gospel-lamp. Only in general, remember that all the discoveries it makes are wholly supernatural; the world by all its wisdom could never have found them out. Here vain man would be wise, yet he is born as void of gospel wisdom, as the wild ass's colt. Proud men may, and no doubt will, boast of their natural or acquired wisdom and penetration, as though, by the means of these, they could ransack and unfold the secrets of heaven; and yet even when they are revealed, they cannot know, cannot receive them; the things of the Spirit of God are foolishness to them; hence is that of Christ, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight," Matth. 11:25, 26.

I shall only mention a few things among many, that the gospel discovers, which nature's light could never have discovered, and which proud nature cannot receive when revealed.

By the gospel-lamp then, 1. We have discovered a Trinity of persons in one God, Father, Son, and Holy Ghost, three distinct persons, and yet but one God: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one," 1 John 5:7. This is such a hard doctrine to human reason, that Arians, Socinians, and Deists, they will reject the whole scriptures of truth before they entertain it; or if they acknowledge the scriptures, they fall a work to prevent scripture-light, in order to bring Christ down from his supreme Deity in among the rank of created beings; for between the Creator and a creature there is no middle being: and if Christ be a creature, I would ask what way any creature can make itself, seeing "without him was not any thing made that was made?" John 1:3. So then, I say, the gospel-lamp discovers the mystery of the Trinity; and how each person acts his part in the glorious work of our redemption.

2. By the light of this lamp we can look back to eternity past, and see what God was a-doing before the foundations of the world were laid; how a council of peace was held with reference to the recovery and salvation of fallen men; how an overture being made, that the Son of God should undertake the work of our redemption, that the different claims of mercy and justice might be fully satisfied in the salvation of fallen man; and how the Son of God heartily agreed, saying, "Lo, I come: I delight to do thy will, O my God. He rejoiced in the habitable parts of the earth, and his delights were with the sons of men." Without the gospel men could never have known this; but the Lion of the tribe of Judah, he opened the book, and disclosed the grand secret, and orders it to be published unto the ends of the earth.

3. The gospel-lamp discovers the glorious mystery of the incarnation of the Son of God in the fulness of time. In consequence of this glorious transaction, angels they admire and adore a God in our nature. "When he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him," Heb. 1:6.

4. By the gospel-lamp we have another mystery opened, even the substitution of the Son of God in the room of the guilty sinner, by which means our iniquities come to be laid upon him. "The just suffered for the unjust." He is the ram caught in the thickets, and sacrificed in the room of the sinner. The sword of justice awakes against the man that is God's fellow, who thinks it no robbery to be equal with God. "He was wounded for our transgressions, bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes we are healed."

5. By the gospel-lamp only we know of a law-fulfilling righteousness brought into this world, where "there is none righteous, no, not one. Seventy weeks are determined—to finish the transgression and to make an end of sins,—and to bring in everlasting righteousness," Dan. 9:24. "What the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us," Rom. 8:3, 4. "Christ is the end of the law for righteousness to every one that believeth," Rom. 10:4. "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," 2 Cor. 5:21. O what a high discovery is this for us, especially considering, that this righteousness of the surety Christ is brought near to every one in the everlasting gospel, that they may put it on, and improve it for their justification before God! "Hearken unto me, ye stout-hearted, that are far from righteousness. I bring near my righteousness: it shall not be far off, and my salvation shall not tarry," Is. 46:12, 13.

6. By the gospel-lamp, we shall see great and glorious mysteries in the death and blood of Christ. As Samson found a honey-comb in the lion that he had slain, so may we find the great and soul nourishing mysteries of the grace, love, mercy, and wisdom of God in the death and blood of the Lamb of God. Here we may see the justice of God satisfied for the sin of man, by a sacrifice of infinite value, the anger of God turned away, and God declaring himself to be a God of peace through the blood of his eternal Son. Here we see the head of the old serpent bruised, that leviathan slain, and given to be meat to those who inhabit the wilderness of this world. O meat indeed, and drink indeed! Here we may see a new and living way opened and consecrated, that we may enter into the holiest with full assurance of acceptance, &c.

7. The gospel-lamp discovers a mystery in the resurrection of Christ from the dead. There is more of God, and of his infinite power and wisdom, in the resurrection of Christ, than if all Adam's posterity were raised out of their graves, in the twinkling of an eye. Christ is said, by his resurrection, to be "declared to be the Son of God with power," Rom. 1:4. And that power of the Father, whereby he was raised, had an "exceeding greatness" in it, and was a "mighty power," Eph. 1:19. The load of sin and wrath that lay upon the grave of our Surety, would have sunk all the angels in heaven, and men upon earth, to the lowest hell; yet Christ, by his divine power, rises from under this load, and so bears away our iniquities, and leaves them buried in his grave behind him, and death itself swallowed up in victory, &c.

8. The gospel-lamp lets us see a mystery in his ascension into heaven, the most glorious solemnity that ever the inhabitants of the spiritual world saw, which made them all cry out, and shout, "God is gone up with a shout, the Lord with the sound of a trumpet," &c. This world saw little solemnity in Christ's returning to heaven after he had finished the great work of man's redemption. But, O! angels and glorified saints, who were then arrived at heaven, they saw his chariots of state attending him. "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them as in Sinai, in the holy place. Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men," Psalm 68:17, 18.

9. The gospel-lamp lets us see a mystery in his appearance for us in heaven; how he appears there as our Representative and High Priest within the vail, with much incense offering up the prayers of all saints, &c.; how he states himself as our Advocate with the Father, to plead our cause, and to agent our business for us, and to repel all complaints given in against us by the accuser of the brethren. "He is able to save to the uttermost, seeing he ever liveth to make intercession for us," Heb. 7:25. "And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous." He appears for us before the bar, not as a suppliant, but as one having authority: "Father (says the Advocate), I will that they also whom thou hast given me, be with me where I am; that they may behold my glory which thou hast given me," John 17:24.

10. By the gospel-lamp there is a discovery made of a new and better covenant established in Christ as a second Adam, than that which was made with the first Adam, even a covenant of grace and promise; which being confirmed by the death of Christ, is now set out in its last and best edition, viz., as a testamentary deed. Everything in and about this covenant is wonderful and mysterious. The Trinity transacted in it with Christ as a second Adam from eternity: "I have made a covenant with my chosen; I have sworn unto David my servant," Psalm 89:3. The gradual manifestation of this covenant unto us, and the variety of dispensations that it has undergone under the Old and New Testament, and yet still the same covenant. The absolute freedom of this covenant unto us, no conditions or qualifications required on our part to interest us in it, the proper condition of it being already fulfilled in the obedience and death of Christ, it comes out to us absolutely free, "I will be their God. I will sprinkle them with clean water, and they shall be clean. I will take away the heart of stone," &c. The way how a sinner is brought within the bonds of this covenant is only owing to the gospel-lamp or light, namely, by faith, not of the operation of man, but of the operation of God in a day of power. He just makes the sinner willing to be saved without money and without price, upon the footing of free grace reigning in and through an imputed righteousness, &c.

11. By the gospel-lamp we come to know the mystery of regeneration, or the new birth; which so started and confounded Nicodemus, a teacher in Israel, that he babbles and speaks stark nonsense, when Christ proposes it to him. "Can a man (says he) be born when he is old? can he enter the second time into his mother's womb, and be born?" John 3:4. The case is just the same with a great deal of men in our day, who set up for wits. They are ready to brand the doctrine of conversion and regeneration with the character of enthusiasm: but let such remember, that the God of truth has said it, with a verily, verily, except they know and feel it on their own souls, they "cannot enter into the kingdom of heaven."

12. The gospel-lamp discovers the way of justification for an ungodly sinner, by an imputed righteousness. This discovery is wholly supernatural, which the apostle Paul valued so highly, and gloried so much in, that when compared with the knowledge hereof, he reckoned everything else as so much dross and dung, &c.

13. The mystery of sanctification is discovered by the gospel-lamp; how Christ is made of God unto us sanctification; and how, by the great and precious promises, we are made partakers of the divine nature; and by beholding the glory of the Lord in the glass of the gospel, we are changed into the same image; how the heart is purified by faith in Christ, our old man crucified in him, and the body of sin destroyed, &c.

In a word, to shut up this head, by the light of the gospel-lamp, we may see in through the vail of death and mortality, and behold life and immortality brought to light: "For (says the apostle), we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen, are eternal." By the gospel-lamp, and the eye of an enlightened understanding, we may see the Jordan of death divided, and a passage opened for the Israel of God into the promised land of glory, where we shall be for ever with the Lord. By this lamp we may look to the end of time, and see Christ coming to judge the world. He will "descend from heaven with a shout, with the voice of the archangel, and with the trump of God. Behold he cometh with clouds; and every eye shall see him, and they also which pierced him; and all kindreds of the earth shall wail because of him. Verily, verily, I say unto you, The hour is coming, in the which all that are in their graves shall hear the voice of the Son of man, and shall come forth," &c. By this gospel-lamp we may see all that sleep in their graves raised up again, some to the resurrection of eternal life, and others to the resurrection of everlasting damnation; some are seen like condemned prisoners, brought out of jail unto the place of execution, and whenever they see the Judge upon his white throne, crying to the rocks and mountains to fall on them, to hide them from his angry face; whilst others are beheld lifting up their head, because the day of their redemption is come, and crying to one another, "Let us be glad and rejoice; for the marriage of the Lamb is come," Rev. 19:7. By this lamp we may see the righteous like so many suns shining in the kingdom of their Father, with robes made white in the blood of the Lamb, crying, "Salvation to our God that sits upon the throne, and to the Lamb for ever and ever."

Thus I have told you of some great and glorious discoveries that are made by the light of the lamp of the everlasting gospel. I come now,

Thirdly, To give you a few of its properties and qualities.

1. Then, It is a divine lamp, a lamp of God's making and preparing; hence the gospel is called "the gospel of the blessed God." It comes down from the Father of lights. All scripture is given by inspiration of God; hence we are to receive it with a divine faith, &c.

2. It is a dazzling lamp. There are such things in the gospel, or discoveries made by it, as dazzle the eyes of men. Some are totally struck blind with it: "For judgment I am (says Christ) come into this world: that they which see not, might see; and that they which see (or imagine they see) might be made blind," John 9:39. As for real believers, when gospel-light shines into their hearts, and discovers the method of salvation through Christ, they fall a wondering at everything they behold, crying, "O the depth of love, grace, and wisdom! Without controversy, great is the mystery of godliness, God manifest in the flesh!" But why do I speak of man? The clear-sighted angels, they cover their faces with their wings at the brightness of that glory that shines in the person and mediation of Christ; "which things the angels desire to look into;" and one cries unto another, and says, "Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory," Is. 6:3. I say, it is a dazzling lamp; and, like light, it is of a piercing and penetrating nature. Both the law and gospel light of the word are penetrating; "For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart," Heb. 4:12. It shines in through the head, down into the heart, and, like the candle of the Lord, pierces into the belly or bottom of the soul.

3. The light of this lamp is of an assimilating nature. "But we all with open face (says the apostle), beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." It purifies the soul, and makes it holy: "Now ye are clean through the word which I have spoken unto you," John 15:3.

4. It is a glorious lamp; hence called "the glorious gospel of the blessed God." The author of it is the God of glory; the object of it is Christ the brightness of the Father's glory; and the end of it is the glory of all God's attributes in the everlasting salvation of the lost sinner, &c.

5. It is a most pleasant lamp; truly the light of it is sweet; when it shines into the heart, it fills the soul with the light of knowledge, the light of joy and comfort; the consolations of it are strong, and fill the soul with "joy unspeakable, and full of glory," &c.

6. It is the most profitable lamp that ever the world saw, because it shews unto us the path of life, and leads the soul into an immense treasure of soul-riches, that makes the man up for an endless eternity, even the unsearchable riches of Christ, &c.

7. It is an infallible lamp. We have a great deal of new-lights got up in our day, which like ignis fatuus, or wild fire, leads men into the bogs and pits of Deism, Arminianism, Quakerism, and other errors in which men are drowned in perdition. But here is a sure light, which we may follow with full assurance of faith. It is the "sure word of prophecy, to which ye do well that ye take heed. The testimony of the Lord is sure, making wise the simple. And as many as walk according to" the light of this lamp, "peace shall be upon them, as upon the Israel of God," &c.

8. It is an ancient lamp, as you heard. It has been shining in the orbs of the church militant since it was first lighted in paradise. And this lamp, instead of waxing dim, as other lamps do, it has shone brighter and brighter in every gradual dispensation of it. Hence,

9. It is a lasting and durable lamp. It will shine to the world's end, let men and devils do their utmost to have it smothered and extinguished. All that men have done hitherto on design to put out the lamp, through the hand of God over-ruling their wrath and corruption, has only served to snuff the lamp, as you snuff the candle to make it give better light. "As we have heard, so have we seen this in the city of the living God."

10. It is a common lamp to all men. You know the sun in the firmament is a common lamp to this lower world; everybody, rich and poor, has the privilege of the light of the sun, and pays nought for it. Just so the lamp of the gospel, the light of the Sun of Righteousness, Jesus Christ himself, who is "the light of the world, and the day-spring from on high," is a common good to all mankind, that will but take the benefit of his light; they shall pay nothing for it. That the gospel is a common good to mankind, is very evident from the words of the angel at his birth. "Behold (says he), I bring you good tidings of great joy, which shall be to all people." It is also very plain from the commission Christ gives unto his ministers to "go into all the world, and preach the gospel unto every creature" under heaven.

11. It is a moveable and portable lamp, like the tabernacle of old, and the pillar of fire and of cloud, which moved from one place to another. God has not, in all the word, bound himself to fix his gospel-lamp so in any nation or congregation, as never to take it away from them, and give it unto others. No, Christ plainly tells the Jews, that the gospel of his kingdom was to be taken from them, and to be given to another people bringing forth the fruits thereof. The same, we see, Christ tells the church of Ephesus, that he would take away his candlestick from them, except they did repent, and reform, and do their first works, &c.

Thus I have given you some account of the lamp which God has ordained for his Anointed.

III. The third general head laid down in the method was, to speak of the ordination of this Lamp.

Remember, Sirs, it is God's authority in any ordinance of his, that gives it value, efficacy, and validity; just as the stamp of the king upon the coin makes it to pass current. Nothing will pass current in the church of Christ, with his loyal subjects, that does not bear the stamp of the authority of the King of Zion. What is the reason that the subjects of Christ, that desire to be faithful to him at this day, run away from the generality of pretended ministers? Why, it is because they do not carry the King's commission; they run unsent; they do not hear the voice of Christ in them; they do not see them coming in by the door of the fold; and therefore they will not follow them. Why do we Protestants reject the doctrines of the Romish church, their mass, breviaries, and idolatries? Why it is because they do not bear the stamp of God's authority. And for the same reason we reject Episcopal and Independent government, and the superstition and ceremonies of the English church; it is because they are only the inventions of men, and have no authority from God; and therefore we cannot expect his blessing to accompany them. And, on the other hand, why do we sprinkle water in baptism in the name of the Father, Son, and Holy Ghost? Why do we eat and drink at the table of the Lord a little simple bread and wine, which to carnal reason are inconsistent things? Why do we preach the gospel, which to the wise of this world is foolishness? Why do we pray, and praise, and go about other duties? It is because they are commanded and ordained of God. The gospel is a lamp of God's ordaining; and therefore it is "the power of God unto salvation, mighty through God to the pulling down of strongholds," &c.

The weakest and most insignificant things, when appointed of God, are the only means that will produce the desired effects. What made the sound of rams horns to overthrow the walls of Jericho? What made the waters of Jordan more effectual for curing Naaman's leprosy, or spittle and dust mixed together effectual for opening the eyes of the blind man? Just this. These were the means of God's appointment; and therefore his own power went along with them. So here the gospel, and a gospel-ministry, however contemptible and insignificant in the eyes of the world they may appear; yet, being a lamp of God's ordination, therefore his power is to be looked for by it for the salvation of souls. "It hath pleased God by the foolishness of preaching to save them that believe." By these means it is that sinners are gathered unto the blessed Shiloh.

To let you see how much God is concerned about this lamp of the everlasting gospel, I shall tell you of several things that God has ordained about it.

1. He has ordained the places and parts of the world where it shall be set up and shine. "He gave his statutes unto Jacob, and his testimonies unto Israel; he dealt not so with any nation." If you ask me, Why doth God send the gospel to Scotland, and not to many rich and populous nations who sit in darkness? Why, the reason of it is, "Even so, O Father, for so it hath pleased thee," &c. Hence Paul, viewing the severity of God in taking the gospel from the Jews, and sending it to the Gentiles, he cries out [Gr. ωβαθος, &c.], "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" Rom. 11:33.

2. As he ordained the places where the lamp shall be set up, so he ordained how long it should shine, before it be lifted to another part of the earth. He ordained how long it should shine among the Jews, viz., until Christ came. He ordained how long it should shine in the churches of Asia, before he came and removed his candlestick. He has ordained when, and how long, the gospel shall continue in Scotland, and there is but too just ground to fear, that God is about to take away his kingdom from us also, and to give it unto the American world, who are receiving it with joy and gladness. He has ordained how long the gospel and a faithful ministry shall stay in any parish or congregation also.

3. He has ordained what souls or persons shall be converted, edified, or built up, by the gospel: when he sends it unto any nation or congregation of Zion (that is, the place where the gospel-lamp is set up), "it shall be said this man and that man was born there," &c. The election of grace shall obtain, when others are hardened. To the one it is the favour of life unto life, and to others the favour of death unto death. He will order a beam of this lamp to shine into one heart, in hearing the gospel, when it passes by twenty, thirty, or an hundred, or a thousand, who lie as fair as to the external means as others.

4. He ordains by what instrument or minister the gospel-lamp shall be brought unto a people or particular person. Paul is ordained for the Gentiles, Peter for the Jews, and every one of the apostles and other ministers, led by the ruling hand of the sovereign Lord, to labour in this, or that, or the other spot of his vineyard; for the stars are all in his right hand; and he ordains them to shine in this or the other orb of his church; and, whenever he pleases, he removes them from one place to another of his church militant, where he has any work for them; or else, when their work is ended upon earth, he removes them to the church triumphant, where they that have "turned many to righteousness, shall shine like the brightness of the firmament, and like the stars for ever and ever."

5. He ordains what fruit and success a minister with his lamp shall have, what number of souls shall be edified, and who shall be hardened and blinded by his light. It is not always the greatest and brightest ministers that are most successful; for Christ and his apostles, when lifting up the lamp amongst the Jews, were put to complain, "We have laboured in vain," &c. "Who hath believed our report? and to whom is the arm of the Lord revealed? We have piped unto you, and ye have not danced," &c. So much for the third thing proposed, namely, concerning God's ordination of this lamp.

IV. The fourth thing in the method was, to give the reasons why God has ordained this lamp for his Anointed. And,

1. In the first place, it is ordained for the honour of God's Anointed; for it is the will of God, "That all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him," John 5:23. He will have him highly exalted both on earth and in heaven.

2. God has ordained this lamp for his Anointed, that his name may be remembered through all nations, and to all generations. God has ordained that, "his name shall endure for ever, that his name shall last like the sun." When Paul got his commission, the Lord tells him, that he was to "carry his name among the Gentiles and kings," Acts 9:15. It is by the gospel-lamp, that the church causes his name to be remembered to all generations.

3. He has ordained the gospel-lamp for his Anointed, that the gathering of the people may be unto the blessed Shiloh, according to the ancient prediction of Jacob upon his death-bed, "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come, and unto him shall the gathering of the people be," Gen. 49:10. The perfume of the name of God's Anointed has such a drawing and gathering virtue with it, that whenever sinners get the smell of it about their hearts, they "fly as a cloud, and as doves unto their windows."—Other reasons might be added; but I do not insist further upon the doctrinal part. I proceed now to,

V. The fifth thing in the method, which was the Application.

Use first shall be in two or three inferences at present.

Inf. 1. See how dear Christ is in his Father's eye, how warmly and affectionately he speaks of him here, and everywhere in scripture. He, as it were, glories in him, and in his relation to him before all the world. Oh! says he, he is mine Anointed; he is my servant; he is mine elect; he is my fellow, and mine equal. Why doth God speak so affectionately of him unto a world of lost sinners, but that they may fall in love with him, and say as he says, by an applying faith, as the spouse doth, "My beloved is mine, and I am his? This is my beloved, and this is my friend, O daughters of Jerusalem?" or, as Thomas, "My Lord, and my God?"

Inf. 2. See from what has been said, the amazing love of God towards lost sinners of the tribe and family of Adam, in giving and sending the Son of his love to be our Mediator and Redeemer, and in his anointing and fitting him for the service of our redemption with an unmeasurable measure of the Holy Ghost: and then in ordaining the lamp of the gospel, for displaying his glory and excellency through all the world, and unto every creature. Does not this argue strange love that God has unto lost man? "God so loved the world, that he gave his only begotten Son," &c. O Sirs! admire the height and breadth, and length and depth, of this love.

Inf. 3. See hence the melancholy and deplorable condition of these who want the lamp of the gospel, or who have provoked God to lift his lamp, and to leave them in darkness. Solomon tells us, that "where no vision is," i.e., where the gospel-lamp is not, "the people perish." Their destruction is unavoidable, seeing they want the only means of salvation, there being "no name given under heaven among men whereby to be saved, but by the name of Jesus." Thus the apostle argues. It is only they that "call upon the name of the Lord, that shall be saved. But how shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent?" Rom. 10:14, 15. By all which the apostle seems plainly to make it appear, that the salvation of sinners is impossible, without the lamp of gospel-light to shew them the way to it. This should stir our bowels on the behalf of the blinded nations who inhabit the dark places of the earth, which are full of the habitations of horrid cruelty, where poor souls are just slaughtered and butchered by the roaring lion for want of the gospel, &c.

Inf. 4. See hence what reason we have to contend earnestly for the faith once delivered unto the saints, and to be valiant for the truth. Why, if the gospel-lamp be taken away out of the land, we are unchurched, and left among the dark places of the earth, and our house is left unto us desolate. What would this earth be, if that great luminary, the sun, were taken out of the heavens? We would be stumbling and breaking our necks upon everything in our way; it would be a most doleful and melancholy habitation. But far better want the sun out of the firmament, than the gospel-lamp out of the land. Strong efforts have been used by hell and earth in all ages, to put out the lamp of God's Anointed, that his soul-captivating glory might not be seen by the sons of men. This is, and has been, the design of all the errors that were ever broached since the Christian church and the gospel-lamp was set up in the world. The Arian heresy is designed to darken the glory of his supreme Deity. The Socinian error agrees with the Arians, and also overclouds, or rather obliterates, his satisfaction. The Arminian error darkens the freedom and efficacy of his grace, by exalting the freedom of man's will in his depraved state. Papists and Legalists, of whatever denomination, they impugn and disparage his everlasting righteousness, by substituting something of their own legal workings, doings, or personal qualifications, in the room of it. And now-a-days, the idol of self-love is substitute in the room of the glory of God, &c. All these, and the like errors, are just like so many damps or mists cast out of hell, through the malice and subtlety of the old serpent, in order to darken and obscure the lamp of gospel-light, that men may not perceive the glory, fulness, and suitableness of Christ, and so believe in him, to the salvation of their souls. However, through the over-ruling hand of God, these mists and clouds have only served in the issue to make the gospel-lamp, and the glory of God's Anointed, to shine with the greater lustre; like the clouds in the air, which you observe have just now overcast the sun in the firmament, they obscure his light for a while, and yet serve only, in the event, as a foil to set off the glory of the sun, when he breaks through these clouds, and darts his beams down upon this earth among the children of men, &c.

Inf. 5. See from this doctrine, what we are to think of the conduct of the judicatories of the Established Church at this day, and for many years by-past, who seem to be upon a conspiracy to put out the gospel-lamp, which God lighted at our reformation from Popery. Perhaps some hearing me may think this charge both heavy and calumnious, and say, Now you are turned very uncharitable. But if it be not so, I would have you to solve these few plain questions. What means the bleating of the sheep? What means that swarm of lax, legal, and erroneous ministers that are to be found almost through all the corners of Scotland? What means that violent way in which men are obtruded upon Christian congregations by presentations or sham calls, without the call, and against the inclinations, of the Christian people? What means the abuse of church discipline, whereby the erroneous are screened from censure, truth falls in the streets, and error patronized? What means their suspending, outcasting, and deposing seven men from the holy ministry, for no other cause but there bearing up the gospel-lamp, and witnessing for God's anointed Prophet, Priest, and King, in opposition unto the prevailing defections and corruptions of the day? What can we think of these things, especially when they have slain the witnesses, and condemned their testimony, but conclude that they have rejected the stone which God has ordained to be the head stone of the corner? And because they have rejected him (I do not speak of every individual), therefore God has rejected them, and is saying of the judicatories and ministry of Scotland, "Because ye have rejected knowledge, I will also reject you, that ye shall be no priests to me; seeing ye have forgotten the law of your God, I will also forget your children," Hos. 4:6.

Inf. 6. See what good reason we of the Associate Presbytery have for the work we are about at this day, in licensing and ordaining ministers through several corners of the land, in a way of secession from the present judicatories, however irregular it may appear in the eyes of some men. Why, the gospel-lamp must by no manner of means be lost or extinguished. By the attempts that have been made to put it out, or make it useless, we are driven to preserve it in a way of secession from the judicatories, and we can see no other way of keeping up the gospel-lamp in the land, than by fulfilling that command given by Paul unto Timothy, "The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also," 2 Tim. 2:2.

And in regard the lamp-bearer at Kinclaven is thurst out of his station there, through ecclesiastical and civil violence, therefore we are this day to change his station, and set him up at Glasgow, upon a call given him by the dissenting congregation in and about this place.

After psalms, proceeded to this purpose.

"You in this correspondent congregation having a considerable time ago petitioned the Associate Presbytery for the moderation of a call, they accordingly appointed myself. Which appointment I accordingly obeyed. And you may remember by a great majority of votes, the call came out for the Reverend Mr James Fisher, minister of the gospel at Kinclaven, and was most harmoniously subscribed for him even by the few who had voted otherwise.

"His call being attested, was presented unto the presbytery, and sustained as orderly proceeded in. Together with the call, reasons of transportation were offered by you of the correspondence of Glasgow. The parish of Kinclaven were summoned, compeared, and heard, and the matter fully reasoned on both sides. After some considerable delay, the presbytery, which met at Abbotshall, taking to consideration the whole affair, together with the conduct of holy providence, which plainly cleared their way, they transported him to be minister of this correspondent congregation, and appointed this day for his admission. His edict being served, was returned, and no objection offered against the designed transportation and admission." And therefore,

We now proceed to fix the relation between you and him.

Here Mr James Fisher was called up, and proceeded.

"Reverend Sir, although both I, and all the reverend brethren and members of the Associate Presbytery are fully convinced of your orthodoxy and soundness in the faith, and of your firm attachment unto the covenanted reformation of Scotland, both as to doctrine, discipline, worship, and government: yet I suppose it will be expedient and necessary, for the satisfaction of the people here, that you give answer unto a few questions, which the Reverend Presbytery appointed me to put to you."

Here the usual questions were read one by one.

After which proceeded thus.

"Now, I suppose you who are the people, are fully satisfied with the answers given by the Reverend Mr Fisher unto these questions. You have, it is true, already signed and consented, that he should be your minister, by the call which you have given him. However, I suppose it will be encouraging to him, and satisfying to the presbytery, that you discover your adherence to your call, by the χειροτονια, or lifting up of the hand.

"So many of you as can conveniently come near, may come forward, and take him by the hand; others who cannot, may do it upon the dismissing of the congregation."

Now I shall conclude this work by offering a few words of advice to minister and people.

First, To the minister. Reverend Sir, God, in his adorable providence, who has the stars in his right hand, has seen fit to move you from another place, and to fix you here, in order to bear the lamp for his Anointed to this people, upon a very public and conspicuous tower. And, in order to the right management of the gospel-lamp, there are only a few advices that I would offer; and what advice I offer unto you, I take to myself, and I make no doubt but my Reverend brethren will also listen unto them.

1. Let us study to be well satisfied in our own minds, that we carry the call and commission of God's Anointed, to bear the gospel-lamp before him, so as to be in case to say to our people, as Moses was ordered to say to Israel, "I AM hath sent me unto you," Exod. 3:14, or with the apostles, "We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God," 2 Cor. 5:20. It inspires a minister's heart with courage, and harnesses his spirit against the slavish fear of man, and all that man can do, it makes him bold as a lion in delivering his commission, when he is confident that he stands in Christ's stead, and speaks in his name.

2. It is necessary, in bearing the gospel-lamp, that we remember we are in the very sight and presence of our great and glorious Master, Jesus Christ, "the King of kings, and Lord of lords," whose eyes are as a flame of fire, and observes the motives, ends, and principles, from which we were acted, and will shortly call us to give up an account of our stewardship, &c.

3. It is necessary we remember for what end we carry the lamp of the everlasting gospel to our people, namely, to shew unto them the way of salvation, by presenting both their lost condition by nature in the first Adam, and how they may be delivered by a second Adam. In order to the salvation of poor souls, both law-light, and gospel-light, is necessary to be scattered among our hearers, &c.

4. In holding up the gospel-lamp, let us be frequently trimming our lamps before God's holy oracle, much in studying the scriptures of truth; for these are they that testify of Christ, God's anointed dear. We need to follow that advice given by the apostle Peter to all in common, ministers and Christians: "We have a more sure word of prophecy; unto which we do well that we take heed, as unto a light that shineth in a dark place, until the day (of grace) dawn (in the souls of our hearers), and the day-star arise in their hearts," 2 Pet. 1:19. "The word of God is like a lamp unto our feet, and a light unto our path," Psal. 119:105.

5. In order to the successful management of the gospel-lamp, we need frequently, by faith and fervent prayer, to fetch new oil for our lamps from God's Anointed, who had the oil of gladness poured upon his head above his fellows. However we may preach, and bring forth to our people, the pure truths of the gospel; yet without the oil of the Spirit come along therewith, the lamp of the gospel shines dim, and will not make its entrance into their hearts, &c.

6. In bearing the gospel-lamp, and preaching the everlasting gospel, let us study to have our hearts fired with love to God's Anointed, zeal for his glory, and the good of souls. It is observable, when Christ is re-installing Peter into his ministerial office, John 21:15, he says unto him three several times, "Simon, son of Jonas, lovest thou me?" And when Peter three several times had appealed to him as the heart-searching God, "Lord, thou that knowest all things, knowest that I love thee," he just requires this as a proof of his love to him, that he would feed his lambs and sheep. The love of Christ, and the love of souls, is like a cord by which a minister is drawn to be faithful, active, and diligent in his work; "for the love of Christ constraineth us," 2 Cor. 5:14.

7. It is fit that we turn the light of the gospel-lamp in the very face of these errors and corruptions, whether in principle or practice, that begin to broach in the land or place we live in. Many pestilential and soul-ruining errors have come abroad from our seminaries of learning, and particularly that which is next adjacent.

Now, I know no better way to prevent their infection, than by bringing them as quickly as possible to the light of the word; for as the birds and beasts of prey creep into their holes when the light of the sun spreads itself along the face of the earth, so all error and corruption, in principle and practice, evanishes before the light of the word.

But I come next to speak a word unto the people, who are under the inspection of the minister of Christ now planted and settled among them. Time will not allow me to go on in the improvement of the doctrine I was insisting upon; and therefore I shall conclude at present, with two or three advices, how you are to behave with respect to your minister, who bears the lamp of God's Anointed before you.

1. Remember that there is a covenant between you and him. As he is engaged to fulfil all the parts of the ministerial office towards you, so ye are engaged, on your part, to fulfil all the duties that the word of God, and laws of the King of Zion, require of you toward him. Not only covenants between God and man, but covenants between man and man are secret things, and God resents the violation of them, as you see Ezek. 27. You are not now at liberty to throw up and desert his ministry, or to turn your back upon him, particularly by running back unto these of the corrupt body, from whom both you and he have made a secession, &c.

2. In order to your fulfilling your part of this day's transaction between you and him, I advise you to attend carefully and diligently upon his ministry, particularly upon the preaching of the gospel in public, the dispensation of the seals of the covenant, diets of catechising, and when he teaches from house to house. When you come to hear the word, remember that the word you hear will take hold of you, and issue either in the life or death of your immortal souls; and what will all the world profit a man if he lose his soul? O then attend diligently, incline your ears, hear, that your souls may live, and the covenant may be made and established with you, &c.

3. Mingle faith with your hearing of the word preached by your minister; take his message, and receive his Master, God's Anointed. We are told that "the word preached did not profit some, not being mixed with faith in them that heard it," Heb. 4:2. Let not your minister have occasion to take up that complaint against you, "Who hath believed my report? and to whom is the arm of the Lord revealed?" He comes to offer "a Saviour and a great One," to deliver you from sin and wrath. O, be aware of rejecting the offered remedy, for in so doing you despise God's herald or messenger, and him that sent him. When Christ is sending his apostles abroad to preach the gospel, he says, "He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me," &c.

4. I advise you to submit to your minister and elders, in the administration of the key of discipline, they, being a radical court of Christ, constitute in the name of Christ for that very end. This is expressly commanded of God: "Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.—Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account: that they may do it with joy, and not with grief: for that is unprofitable for you," Heb. 13:7–17. Obedience in the Lord is the indispensible duty of people towards these that have the keys of the kingdom of heaven committed to them; "for what they bind on earth shall be bound in heaven; and what they loose on earth shall be loosed in heaven," Matth. 18:18.

5. I advise you to pray much for your minister that is come to bear up the gospel-lamp among you: "Brethren (says the apostle to the Hebrews), pray for us."

Query, What should we pray for? Answ. Pray that the soul of your minister may be refreshed daily with the oil of God's Anointed, that so the lamp may be brightened, and he may come forth to you daily in the demonstration of the Spirit and with power; and that, like a scribe instructed in the mysteries of the kingdom, he may bring forth things new and old for the edifying of your souls. Pray that a door of utterance may be given him, that he may declare the mysteries of the gospel, that he may feed in the strength of the Lord, and in the majesty of the name of his God. O pray that he may not only get furniture, but be blessed with success in his work; for although Paul were to plant, and Apollos water, yet their ministry would be ineffectual, unless God gave the increase. Pray that God may give him the art of winning souls, and that his Master may direct him so to cast the gospel net, as that a multitude of souls may be gained. Pray that he may be made "as a sharp threshing instrument having teeth, to thresh the mountains, and beat them small, and to make the hills as chaff," Is. 41:15.

6. Another advice I give you is, to encourage God's lamp-bearer among you. Query, How should we encourage him? Answ. (1.), By receiving his Master and his message, as has been said. (2.), By strengthening his heart and hand in his preaching and witnessing work, particularly at this time, when there are many adversaries, and many arrows of reproach and calumny may be cast at him. (3.), By "maintaining the unity of the Spirit in the bond of peace" among yourselves. Jars, divisions, and animosities among a people, are a heart-break to a minister of the gospel of peace, whereas it is his great comfort to find them of one heart and way in the Lord. (4.), By providing a suitable maintenance for your minister, and a place of worship where you and he may meet and attend ordinances without being exposed to hazard from the injuries of the weather. But I know you have these things at heart, and therefore do not insist upon them.

And now, my brethren, suffer me again to renew the word of exhortation. O remember what a valuable blessing the gospel is unto a land or people. Why, it is a lamp to discover the way how you may come to God's Anointed, and so get your souls for a prey. They that know the worth of their souls, and have any concern about their salvation, cannot but prize the gospel in its purity, above all their other concerns in a world; for it is "better than gold, yea, than much fine gold; sweeter also than honey from the honey-comb," Psal. 19:10.

Beside what was said in the doctrinal part, I might offer many other considerations, to raise your esteem of the glorious gospel.

1. The gospel-lamp lets men see where they are, and how far they have departed from God, how near they are unto utter ruin, like the prodigal in a far country, without God, without Christ, without hope, without help, without light, without life, no eye to pity, no hand to help, &c., in a state of distance, darkness, enmity, every moment liable to wrath and condemnation, yea, condemned already, &c.

2. The gospel-lamp discovers "a Saviour and a great One," Is. 19:20, who is "able to save to the uttermost. I have laid help upon one that is mighty: I have exalted one chosen out of the people, even David my servant: with my holy oil have I anointed him," Psal. 89:19, 20.

3. In the light of this lamp the sinner may see a ransom found, that he may not go down to the pit, even the blood of Jesus, that sacrifice of a sweet smelling savour, whereby the wrath of an angry God is turned away, &c.

4. By this lamp we may see an angry God reconciled and declaring himself a God of peace, and that fury is not in him. Here we may see the white flag, and the olive branch of peace held up, and God saying, "I create the fruit of the lips; peace, peace to them that are afar off, and to them that are nigh," Is. 57:19.

5. By the light of this lamp, sinners that are beggared and bankrupted by the fall of Adam, are led to a mine of unsearchable riches, which they may lay hand upon, and make their own without theft or vicious intromission. "Unto me (says Paul), who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ," Eph. 3:8. The cry of the gospel is, "I counsel thee to buy of me gold tried in the fire, that thou mayst be rich," &c.

6. By this gospel-lamp, we may see a house of mercy reared and opened, and all manner of provision in plenty, made ready for the poor, the halt, the withered, and lame. "I have said, Mercy shall be built up for ever," Psal. 89:2. "Wisdom hath builded her house, she hath hewn out her seven pillars. She hath killed her fatlings, she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens, she crieth upon the highest places of the city. Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled," Prov. 9:1–5. "In this mountain, shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined," Is. 25:6.

7. By this gospel-lamp we may see not only meat, but medicine prepared for the poor diseased soul, that is ready to perish of its wounds and leprosy. Here you will see balm in Gilead, and a physician there. Here you will see the mystical brazen serpent, by a look of which the venom of the old serpent is stayed, and the hurt of it prevented. Here is to be seen the "tree of life, which bears twelve manner of fruits every month, and whose leaves are for the healing of the nations."

8. By this lamp is to be seen the Rock that follows Israel through the wilderness to Canaan; you may see the clefts of the Rock that were made by the rod of God's anger; you may see living water gushing out of the smitten Rock, and a cry made, "Whosoever will, let him come and drink of the water of life freely." You may see the Rock having a shadow, to refresh the weary traveller in his way to glory; you may see God's doves lodging "in the clefts of the Rock, and in the secret places of the stairs," &c.

9. By this lamp you may see and find the chariot of the wood of Lebanon, with its golden bottom, purple covering, paved with love for the daughters of Jerusalem. By which I understand the covenant of grace and promise, which is everlasting, well ordered, and sure. The gospel lets you see, that you have free access into this chariot of salvation, in which you may ride in safety, through all dangers, unto glory: "Thus saith the Lord—unto them that take hold of my covenant, even unto them will I give in mine house, and within my walls, a place and a name better than of sons and of daughters: I will give them an everlasting name that shall not be cut off.—Even them will I bring to my holy mountain, and make them joyful in my house of prayer," Is. 56:5–7.

10. By this lamp we may see a ladder reaching between heaven and earth, by which you may have access to that heaven of glory which we fell from, when we broke the first covenant in Adam; but here is a new and living way into the holiest of all.

11. Here you may see and find a city of refuge from the avenger of blood, &c.

12. Here you will find the true ark in which you shall be saved from the deluge.

13. Here you may see chambers where you may hide yourselves in a day of wrath, until the indignation be overpast.

14. Here by this lamp we discover a confirmed testament, securing us to the inheritance of eternal life, which was lost in the first Adam, and much more than ever we lost. Here we may find our God saying, "I am the Lord thy God;" which is more than ever eye saw, or ear heard, &c.

Thus you see what great, glorious, and beneficial discoveries are made by the lamp of the everlasting gospel. And do not all this make it evident, that they are a privileged people, who have the gospel-lamp lighted, and set up among them? It was not without ground, that the psalmist cried out, in the view of these things, "Blessed are the people that know the joyful sound: they shall walk, O Lord, in the light of thy countenance," Psal. 89:15.

I conclude by reading a portion of scripture to you containing a bundle of necessary duties, both toward yourselves, your minister, and elders, and one another, 1 Thess. 5:12–28. "And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their works' sake. And be at peace among yourselves. Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient toward all men. See that none render evil for evil unto any man: but ever follow that which is good, both among yourselves and to all men. Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you. Quench not the Spirit. Despise not prophesyings. Prove all things: hold fast that which is good. Abstain from all appearance of evil. And the very God of peace sanctify you wholly: and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.—Brethren, pray for us.—The grace of our Lord Jesus Christ be with you."—Amen.

Psalm 132:17.—"I have ordained a lamp for mine Anointed."

THE SECOND SERMON ON THIS TEXT

I PROCEED now to make some further improvement of the doctrine.

A third use of the doctrine may be by way of Trial and Examination. Sirs, we in this land, and you particularly in this place, have had the gospel-lamp for a long time shining among you: but the great question is, Has ever the light of it led you to God's Anointed, and discovered his glory to your souls.

I offer the few following marks for trial in this matter:—

1. Has ever the light of the gospel-lamp discovered the plagues of your heart unto you, so as to fill you with an abhorrence of yourselves, saying, with David, "who can understand his errors? Psal. 19:12, or with Jeremiah, "The heart is deceitful above all things, and desperately wicked, who can know it?" Jer. 17:9. Whenever Job's eyes saw the Lord, he cries, "I abhor myself, and repent in dust and in ashes."

2. The light of the gospel-lamp lets a man see that all the ways and methods of salvation that he hath proposed unto himself, while in a natural state, are nothing but a mere delusion. The man was imagining, that he might be saved by the general mercy of God, by the works of the law, by a profession of religion, or some good thing or other: but whenever the light of this lamp enters into his heart, he sees that it is in vain to look to these hills and mountains; and that to stay where he is or has been, he but walks in the light of his fire, and sparks of his own kindling, and must lie down in sorrow at the end; and therefore casts away all these cob-web coverings, and accounts them but loss for Christ.

3. I ask you, What think you of God's Anointed? for the gospel-lamp is ordained to discover the glory of God's Anointed. What think you of his person, righteousness, fulness, glory, and salvation, love and grace? I am sure the glory of his person and mediation has put your souls to an everlasting stand, that you know not what to say or think, but are swallowed up in a silent wonder at him, crying with the church, "Who is this that cometh up from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat?" Is. 63:1, 2.

4. If ever the glory of God's Anointed was discovered unto you in the light of this lamp, your hearts have been fired with love to him, and zeal for his glory; so that you know not how to express your esteem of him, and desire after him: O! "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." Many waters cannot quench love, neither can all floods drown it. Indeed the devil, and the world, and a corrupt heart, are frequently casting water upon this fire; but yet where it is genuine, it gets ay up again; the flame rises, and breaks through all opposition, and sends the sparks of it heavenward.

5. Has ever the lamp of the gospel dropt some of the oil of God's Anointed upon your souls? The gospel is as it were a golden pipe, through which the oil of the Holy Ghost is conveyed into the vessels of the sanctuary from God's Anointed: Gal. 3:2. "We receive the Spirit by the hearing of faith, not by the works of the law." Now, I ask you, Have you got an unction from the Holy One? Query, How shall I know that? Answ. In the following particulars. This oil has had the same effect, in some measure, that it had upon Christ. As,

1st, Christ's anointing, it made him of quick understanding, or of a ready scent, as it is in the margin, Is. 11:3. The same effects, in some measure, has it had upon you; it has given you a quick understanding and uptaking of the things of God, the secrets of his covenant: "Unto you it is given to know the mysteries of the kingdom of heaven," says Christ unto his disciples; "but unto others it is not given. We have an unction from the Holy One, whereby we know all things," 1 John 2:20. "He that is spiritual, judgeth all things:" he has another discerning than other men have of the things of God and eternity. "We have not received the spirit of this world, but the Spirit which is of God; that we may know the things that are freely given to us of God," 1 Cor. 2:12.

2dly, Christ's anointing made his face to shine. "Oil maketh the face to shine." Hence the spouse cries out, "His countenance is as Lebanon, excellent as the cedars." So if you have shared of this anointing, you will, in your way, and walk, and talk, adorn the doctrine of God your Saviour: you will be changed into the same image with God's Anointed, by beholding of his glory; your light will shine before men, so that others, seeing your good works, will glorify God, your heavenly Father.

3dly, Christ's anointing made him active and agile in the work of our redemption; so that he never rested till he could say, "It is finished." So if you be partakers of his anointing, you will be active and diligent in the great work of your salvation, that you may finish your course with joy. O! says David, "I will run the way of thy commandments, when thou hast enlarged my heart," viz., by anointing the wheels of his soul with the oil of the Spirit's influences.

4thly, Christ's anointing made his heart glad; therefore called "the oil of gladness." This was it that rejoiced his heart under all the discouragement and opposition he met with in his work. So, if you be anointed with the same oil, your hearts have been made glad therewith. The Holy Ghost is called frequently the Comforter, because he gladdens the hearts of Christ's followers, under all the troubles and trials in their way in this weary wilderness. Hence Christ says to his disciples, speaking of the Spirit, "Your hearts shall rejoice, and your joy no man taketh from you." Now, try yourselves by this; know you anything of the consolation of the Spirit? O! says David, "thou hast put more gladness in my heart, than they, when their corn, wine, and oil, did abound."

Use fourth, Has God ordained a lamp for his Anointed? then my first advice or exhortation is, to answer the end of the gospel-lamp, by coming to God's anointed Saviour and Redeemer by a true faith. This is the end and design of God in the whole revelation that he has made of Christ in the word. "These things are written, that ye might believe in the name of the Son of God, and that believing ye might have life through him," John 20:31. This is the end and design of a gospel ministry, and of all the ordinances of the gospel, that ye might behold the glory of God's Anointed, and by coming to him, ye might be built up in the holy faith.

Motives to engage you to come unto God's Anointed.

1. The light of the lamp of the gospel points you directly to him; for it is "Christ whom we preach; and we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus' Sake." Every gospel-sermon leads to Christ, and lands you in him, if the design of it be answered. O! says Paul to the Corinthians, "I desire to know nothing among you, but Christ, and him crucified."

2. Christ was anointed for your sakes. "He received gifts for men; yea, even for the rebellious, that the Lord God might dwell among us." His oil is for your use. He himself, and all his offices to which he was anointed, are intended for the salvation of lost sinners of Adam's family. Why was he anointed to be a Prophet, but for your illumination in the knowledge of God and his will? Why anointed to be a Priest, but for your reconciliation with God, and justification before him? Why anointed King in Zion, but to deliver us from our captivity to sin and Satan, and to sanctify us, and write his law in our hearts? Hence he is "made of God unto us wisdom, righteousness, sanctification, and redemption," 1 Cor. 1:30. Now, seeing it is so, why then should we stand off from him by unbelief, and, by following lying vanities, forsake our own mercy?

3. O come unto God's Anointed through the light of the gospel-lamp; for there is an immeasurable measure of the oil of the Holy Ghost with God's Anointed, and all to be communicated unto them that come unto him. "It hath pleased the Father, that in him should all fulness dwell; that out of his fulness we might receive grace for grace." There is no fear of want here. His fulness is not exhausted or diminished by all that is given out. No, he is as full as ever, and as ready to communicate. We read of the widow's pot of oil, 2 Kings 4:4, 5, &c., that did fill all the vessels that were brought to it, and never stopt till no more vessels were brought. This is the case here; Christ never ceases to communicate of his grace and Spirit, as long as empty vessels are brought to him. The only thing that stops the communication of his grace is, that we do not come to him by faith to receive of his fulness.

4. God's Anointed calls, invites, and beseeches you to come unto him for his grace and fulness. "Ho, every one that thirsteth, come; and he that hath no money, let him come, and buy wine and milk without money and without price," Is. 55:1–3.

5. God's Anointed has promised you welcome; "Come to me who will, I will in no wise cast out. He that cometh to me shall never hunger; and he that believeth on me shall never thirst. He satisfieth the longing soul, and filleth the hungry soul with good things."

6. If you do not come to God's Anointed, you lose the benefit of the gospel-lamp, and incur the displeasure of that God who ordained the lamp for his Anointed. "This is the condemnation, that light is come into the world, and men choose darkness rather than light, because their deeds are evil. How shall we escape, if we neglect the great salvation" of God's Anointed.

7. Unless you come to God's Anointed, and buy oil, your vessels and lamps will be found empty at the coming of Christ. My friends, before it be long, the midnight cry shall be heard, "Behold, the Bridegroom cometh, go ye forth to meet him." You know what became of the foolish virgins that wanted oil at the coming of the Bridegroom; they go to seek oil when it was out of time; "the door is shut" upon them, and they are shut up in eternal woe and darkness. O take care that it do not fare so with you against the coming of Christ at death, or judgment. And, therefore, while the market of grace lasts, take Christ's counsel, "I counsel thee to buy of me gold tried in the fire, that thou mayst be rich; and white raiment, that thou mayst be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayst see," Rev. 3:18.

8. When a people privileged with the lamp of the everlasting gospel, do not answer the design of it by coming to God's Anointed, God in that case is provoked to remove the lamp, and give it to others that will improve the light of it to a better use: Matth. 21:43. "Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof," says Christ there unto the Jews. By the kingdom of God there, we are to understand the same thing with the gospel-lamp, by which we enter into the kingdom of grace here, and of glory hereafter. Now, says Christ, this shall be taken from you, and then the door of the kingdom of God will be shut up against the Jewish nation, and given unto the Gentiles, which accordingly was done. The Jews were cut off for their unbelief, and the gospel church and lamp set up among the nations of the earth. Now, if God spared not the natural branches, we need to take heed lest he treat us after the same manner, who are wild olives of the Gentiles by nature, Rom. 11:21. You have a word to the same purpose, John 12:35, 36. "Then Jesus said unto them, Yet a little while is the light with you: walk while ye have the light, lest darkness come upon you: for he that walketh in darkness, knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light." By all which you see that we are in hazard of losing the light of the gospel-lamp, and of being left in darkness, if we do not come unto God's Anointed.

And here I will tell you of several kinds of darkness that will follow upon the removal of the gospel-lamp.

1st, The darkness of gross ignorance; which is so far from being the mother of devotion, as the Papists teach, that it is the mother of destruction; "My people are destroyed for lack of knowledge," Hos. 4:6. If we but look through the world, or through this island, or the land wherein we live, and take a view of these corners of it where the gospel-lamp does not shine, or where another thing is substituted in the room of it, we shall find nothing but gross ignorance of supernatural truths, and the people no better than a company of baptized heathens.

2dly, The darkness not only of unbelief, but of infidelity, follows upon the removal of the gospel-lamp. Unbelief may be, and, alas! too frequently is, where the gospel-lamp shines: "Who hath believed our report?" But when the gospel-lamp is taken away because of unbelief, then the people turn infidels. An unbeliever may come to be a believer, because the object of faith is still revealed and presented unto him by the gospel-lamp; but an infidel cannot become a believer, because the object of faith is removed; the things that belong to his peace are hid from his eyes and ears. "How shall he believe in him of whom he has not heard? (as the apostle argues); and how shall they hear without a preacher?" Rom. 10:14. When both lamp and lamp-bearers of God's sending are taken away, how then shall they believe? Men in that case can no more believe, than the eye of the body can see without the light of the sun in the firmament.

3dly, The darkness of idolatry and superstition in worship, follows upon the removal of the gospel-lamp, as we see in these lands or nations where the gospel-lamp once was, but are now covered with Popish and Mahometan delusions and abominations.

4thly, As the gospel-lamp removes, so gradually the darkness of error prevails. Deistical errors, rejecting supernatural mysteries in the word; Arian and Socinian errors, derogating from the glory of God's Anointed, either in his person, offices, or satisfaction; Arminian errors, striking at the freedom and sovereignty of the grace of God both in election and effectual calling, and the perseverance of the saints; legal errors, overturning the doctrine of justification by the righteousness of Christ alone, and foisting in something else in its room, that men may have something to glory in: these and the like errors prevailing in a land where the gospel has been preached in purity, argues a setting, not a rising sun, because the shadows are growing long.

5thly, The darkness of a dead, lifeless, blasted, profane, or ignorant ministry, prevails upon the withdrawing of the lamp of God's Anointed. Indeed, God may leave something in the land called the gospel, and a set of men who call themselves ministers of the gospel. But what sort of a lamp is it that is left, when the true gospel-lamp is taken away? It is the devil's lamp; it is not the narrow way, but a broad-way lamp, to set folk straightway to the bottomless pit. And what sort of ministers or lamp-bearers are left? Why, they are blind guides leading the blind, and both fall into the ditch together.

6thly, The darkness of a departed God and glory follows upon the removal of the gospel-lamp. The name of that nation or congregation then becomes Ichabod, i.e., "The glory is departed." And then innumerable woes take place: "Woe also unto them, when I depart from them." Utter destruction and desolation takes place: "Behold your house is left unto you desolate," Matth. 23:38. "And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. And I will lay it waste: it shall not be pruned, nor digged, but there shall come up briers and thorns: I will also command the clouds, that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry," Is. 5:5, 6, 7. Thus you see what darkness follows upon the removal of the gospel-lamp for rejecting and refusing to come unto God's Anointed. O then let me beseech you, as though God did beseech you by me, "be ye reconciled unto God," by receiving him, resting upon him alone for salvation from sin and wrath, as he is offered to you in the gospel.

O that I knew how to prevail with you to accept of God's Anointed! Come and let us reason together upon this important matter. Sirs, when you reject God's Anointed, you reject God himself, that God in whom every moment you live, move, and have your being; for God is in Christ his anointed dear; but when you receive him, you receive God to be your God and portion in time and through eternity; his Father becomes your Father, and his God your God.

Pray tell me, What ails you at God's Anointed, that you will not come unto him? Do you reject him because he is an insufficient Saviour? Why, the gospel-lamp discovers the contrary, and that the very reverse is true: "I have laid help upon one that is mighty," says God. Do you reject him on a pretence that he is unwilling to receive you? The gospel-lamp confutes this thought; for you may see him complaining of sinners, that they will not come unto him; swearing by his life, that he is willing, and has no pleasure in the death of the wicked; appealing to the heavens and earth, to bear testimony for him against sinners for their folly and obstinacy, "Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. For my people have committed two evils: they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water," Jer. 2:12, 13. And again, he says, "Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me," Is. 1:2. Do you stand off from God's Anointed, because you have no claim or right to him? Let not this be pretended; for you have as good a right to him, and as good a warrant to employ him for your salvation, as any of the saints, either in heaven or earth, ever had, before they actually believed in him. Ye have a right to him by virtue of the human nature that he wears, whereby he is related to all the human kind. Ye have a right and claim to him by virtue of his office; he is the Saviour of all men that are willing to be saved. As every man in Israel had access to the brazen serpent, which was a common good to all the camp; so has every sinner a right to look unto Christ, and be saved. Ye have a right to him by the revelation, the offer, the gift, and grant, of the gospel: "Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world," John 6:32, 33. "For unto us a child is born, unto us a son is given," Is. 9:6. And again, "Ho, every one that thirsteth, come ye to the waters," &c. Is. 55:1. "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst, Come: And whosoever will, let him take the water of life freely," Rev. 22:17. Do ye stand off from God's Anointed for want of power and ability to come to him? Why, God's Anointed in the gospel is reaching forth his saving arm to help every impotent soul, saying, "I give power to the faint, I increase strength to them that have no might." Do you decline to come to God's Anointed, because you are uncertain if God ordained him for you, or you for him, in his eternal purpose or decree? Why, Sirs, I have often told you, and now I tell you again, that in the matter of believing, you have nothing at all to do with the decrees of God: "Secret things they belong unto the Lord; but things revealed to us, and to our children." Now, it is among things revealed, that ye should believe in God's Anointed, "This is the work of God, that ye believe in him whom God has sent;" and that moment you believe with the heart, thou mayst read thy name in the Lamb's book of life; and never can or shall any man find out the decree of God as to himself in another way or method. O then come and close immediately with God's anointed Saviour, and the way of salvation through him, whereby you shall at once both give glory to God in the highest, and secure your own salvation for ever. But if you continue to reject God's Anointed, and the lamp he has ordained for him, your light shall be put out in obscurity, and you shall lie down in everlasting sorrow with hypocrites and unbelievers. "Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie down in sorrow," Is. 50 ult.

Query, What advice do you give us, in order to our right improvement of the gospel-lamp as to win a saving interest of God's Anointed? Unto this I answer in these particulars.

1st, Be much in viewing yourselves in the light of the holy law of God, which requires no less than an absolute and sinless perfection in every man and woman sprung of Adam, in order to fix a title to life and glory, and which dooms every one to hell and destruction from the presence of the Lord, who cannot produce a personal and perfect obedience thereunto. The language of the law is, "He that doth these things shall live by them:" but "Cursed is every one that continueth not in all things which are written in the book of the law to do them."

2dly, Consider seriously whether you be capable to produce what the law requires of you. There are three things demanded of you by God from the bar of the law, to which, if you cannot give a satisfying answer, sentence must pass against you. (1). God will demand of you, Where is that innocent nature you received from me at your creation: for I made you upright? (2). Where is that sinless obedience of life which the law requires? Have you done all that the law requires? None of Adam's race can answer these two; for "all have sinned, and come short of the glory of God." And therefore, (3). A third demand follows: What satisfaction do you give unto my justice? To this the sinner, ignorant of the gospel, is ready to answer, "O will God be pleased with thousands of rams, or with ten thousands of rivers of oil? will he accept of our first-born for our transgression, or the fruit of our body for the sin of our souls?" But will God be pleased with this? No, he no more values all these large proffers, than the cutting off of a dog's neck, or the offering of swine's blood upon his altar: Such "sacrifice and offering I desire not," says God. Well, seeing the sinner cannot give a satisfactory answer to these questions, seeing his nature is vitiated and corrupted, every thought of his heart is evil, seeing he has broken the law, in thought, word, and deed, times without number, what must follow on this, according to the tenor of law and justice, but that the sword of justice awake against the criminal, and that he be hewn in pieces before the Lord, like Agag? Now, I say, my advice unto you is, O take a serious view of this state of matters between God and you. While you are upon a law-bottom, "indignation and wrath, tribulation and anguish, unto every soul of man that doth evil."

3dly, Having thus pondered how matters stand between God and you in the light of the law, I advise you next to take the lamp of the gospel, and see what relief is provided by God in his Anointed for you in this dismal situation. See if there be not a suitable and sufficient answer to these posing and silencing questions in God's Anointed as a second Adam, a new covenant-head. When the question is put, Where is that pure and holy nature that we had from God at our first creation? view God's Anointed by the lamp of the gospel, and you will hear him answering, Here it is in my person as their public head and representative, and I present their nature to God as holy and pure as ever it was at its creation. Again, when the question is put, where is that perfect, personal, and sinless obedience they owe to my holy law, which was the condition of life, according to the tenor of my covenant I made with them? why the gospel-lamp will let you see God's Anointed as your Surety, answering, I have fulfilled all righteousness that the law required in their room; I was made sin for them, that they might be made the righteousness of God in me; I am the end of the law for righteousness unto every one that believeth in me; I have magnified the law, and made it honourable, and the righteousness of the law is fulfilled by imputation, in all that come unto me by faith. Again, when the question is put, What satisfaction will the guilty sinner give unto my justice? God's Anointed answers, I was wounded for their transgressions, I was bruised for their iniquities, the chastisement of their peace was upon me; I was made a curse for them, the just suffered for the unjust, to bring them unto God; I bore their sins in my own body on the tree, and therefore justice cannot have recourse upon them. Thus you see how the gospel-lamp discovers a way of relief for the poor sinner standing condemned at the bar of the holy law, how this answers all these questions, to which, all finite understandings, whether among men or angels, were utterly unanswerable.

4thly, Having thus viewed how things stand in the light of the law, and in the light of the gospel-lamp, consider deliberately where you will take up your standing before God's tribunal, and for an awful eternity; whether will you take your hazard to answer God to these questions in your own person, by presenting to him the works of righteousness that you have done, for the satisfaction of his justice? or will you quit and renounce all these as filthy rags, and betake yourselves to God's Anointed, as "the Lord your righteousness," saying, "In him alone will I be justified, and in him will I glory? I am sure, if you have any uptaking of God in his infinite tremendous holiness and justice; any uptaking of the holiness, equity, perfection, and extent of the law; any uptaking of your own lost, wretched, and miserable condition; any value for your precious souls, that are condemned already by the law; any view of God's Anointed in the light of the gospel-lamp, you will not be long in determining the matter, what foundation you will venture upon. O, will the soul say, with Paul, "Yea, doubtless, I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord; for whom I am ready to suffer the loss of all things, and do count them but dung that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." This is just the language of faith submitting unto the righteousness of God's anointed Saviour and Surety. The soul just sinks itself, and all its own works and righteousness, into nothing, and states itself before God in Christ, and says, "Behold, O God, my shield, and look upon the face of thine Anointed," Psal. 84:9. It is in this way that the soul closes with Christ, and is interested savingly in him; and it is in this way that the infinite power of God is exerted and put forth, when he fulfils the work of faith with power.

5thly, In regard the gospel-lamp discovers Christ not only as an atoning Priest, but also as a teaching Prophet, and a ruling and a governing King, therefore at the same time that we submit unto his righteousness for justification, we must take care to submit to the whole will of God revealed by him, setting to the seal to all the promises of God, as yea, and amen in him, yea to the whole of the gospel revelation; submitting also at the same time to the law as in the hand of a Mediator, and saying, "The law is holy, and the commandment holy, and just and good;" thou hast delivered me out of the hand of mine enemies, therefore rule thou over me. Thus the man gets the law written in his heart, the kingdom of God is set up within him, and every thought brought into captivity unto the obedience of Christ, God's Anointed. So much for advice how to improve the gospel-lamp, in order to your sharing salvation by God's Anointed.

I conclude with a word of advice to believers, who through the light of the gospel-lamp, and the power of God accompanying it, have been determined to come by a true faith unto God's Anointed, for all the ends of his mediation.

1. O bless God for his Anointed, and for the lamp he has ordained for his Anointed; and that he ever made the lamp discover his glory to your souls, and to drop down the oil of his Spirit upon you. All is of grace: "By grace are ye saved, through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." And therefore, O celebrate the praises of that God, whose name is gracious, saying, "Not unto us, not unto us, but unto thy name be the glory."

2. Has the gospel-lamp led you unto God's Anointed? Then abide in him, and with him; says Christ to his disciples, "Abide in me, and I in you," John 15:4. Abide in him by a life of faith, and let his Spirit abide in you, without grieving his Spirit, or quenching his operations and motions. It is not enough, that ye have once believed, but you must live in him, and upon him, by faith. "The life, I live (says holy Paul), is by faith upon the Son of God, who loved me, and gave himself for me," Gal. 2:20. It is in this way of a continual coming unto Christ, that we are "built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices unto God, acceptable through Jesus Christ." It is in this way that the life of grace is maintained, until it issue in a life of glory. Faith is always receiving out of his fulness, grace for grace; and thus we are anointed as with fresh oil, and wax stronger and stronger, till we come to appear before God in the heavenly Zion, where we shall receive the end of our faith and hope, the salvation of our souls.

3. Put honour on God's Anointed, for this is the will of him that sent him, "that all men should honour the Son, as they honour the Father." We are commanded to honour our earthly parents, because they are the instruments of our natural being in this world; but how much more should the seed of Christ put honour on him as their everlasting Father, who is the Author of their spiritual being in the world of grace here, and the world of glory hereafter? "For we are his workmanship, created in Christ Jesus unto good works."

Query, How shall we put honour on God's Anointed?

Answ. In these few particulars.

1st, By employing and trusting him in all his saving offices to which he is anointed, and casting all our cares upon him. God the Father, who anointed him, has made him both his own and our great Trustee. He has entrusted him with all the concerns of his glory, and he requires us to trust him with all the concerns of our salvation; and therefore "trust in him as the Lord JEHOVAH, for with him is everlasting strength."

2dly, Put honour upon him by putting away all his rivals, everything that would usurp his room. There are many false Christs in the heart of man. Sometimes the law as a covenant usurps his room, by self-righteousness. Sometimes carnal reason usurps his room, by bringing the mysteries of the gospel, revealed by him, unto its bar. Sometimes the world usurps his room, by stealing away the heart from him. Sometimes the vile idol of self usurps his room, by preferring our own ends unto his glory. Sometimes we are ready to put created grace in his room, by living more upon created grace, than the grace that is in Jesus Christ, and are not content with a life hid with Christ in God, unless we find our life in our hand. These, and many other false Christs, usurp the room of the Christ of God. Now, I say, if we would honour God's Anointed, let him have the principal room in our hearts, and lay all these under his feet, that he may tread them down, and he alone be exalted.

3dly, Put honour upon him, by imitating him both as to the temper of his mind, and tenor of his walk. "Let the same mind be in you, which was also in Christ Jesus. Be ye holy as he who hath called you is holy." He hath left us an example, that we should follow his steps; and therefore "let us run our race, looking unto Jesus," &c.

4thly, Be frequently crying for new drops of the oil of the Spirit from God's Anointed; for the seven Spirits which are sent unto all the saints on earth, flow from the Lamb, as it were slain, in the midst of the throne. It is his promise, "If I go away, I will send him." O cry that he may come like the rushing of a mighty wind upon your own souls, and upon the dry bones in our valley of vision, and upon all the churches.

5thly, When you get any drops of the oil from God's Anointed, study to be dropping of your oil into the empty vessels that you will find everywhere round about you. And this you are to do, by spreading the light of the gospel-lamp as far as you can, and by speaking to the praises of God's Anointed. When the heart indites a good matter concerning God's Anointed, your tongue will be like the pen of a ready writer, to proclaim his praises. The woman of Samaria, whenever she came to know God's Anointed, and to get the oil of his Spirit, she runs to her neighbours, saying, "Come, see a man that has told me all things that ever I did: is not this the Christ?" John 4:29. i.e. the anointed One of God. And thus others are drawn to Christ, through the smell of Christ's ointment upon her.

6thly, Study by all means to preserve the lamp of the everlasting gospel in safety and purity among us, against all that are attempting to rob and spoil us of such an unspeakable mercy; for if the lamp of the gospel go, God's Anointed will go with it; he will not manifest himself by any lamp of man's devising or forming, but only by the light of the lamp that God has ordained for him, viz., the gospel in the purity and simplicity of it. And therefore be aware of following any pretended lamp-bearers, who preach another gospel, and bring out a strange light, not lighted at the Sun of Righteousness, but by some wild-fire of man's imagination. "Try the spirits whether they be of God." Try them by "the law and testimony; for if they speak not according to these things, it is because there is no light in them."

7thly, If you would preserve the gospel-lamp and put honour upon God's Anointed, study to be his witnesses, and to bear testimony for him, and for his covenanted doctrine, worship, and government in the land, as founded upon the revelation of the word. Many injuries are done to God's Anointed, both by church and state in our day. O take up his cause and quarrel, and confess him before men, as ever you expect that he should confess you before his Father, and the holy angels, at the day of his appearing.

Lastly, If trouble and persecution come on the land for Christ's sake, and for the gospel, be ready to seal your testimony for him with your blood, like those who "loved not their lives unto the death, and took joyfully the spoiling of their goods" for his sake. Study to say with Paul, "I am ready not to be bound only, but to die for the name, truth, and testimony of the Lord Jesus."

THE ANGELS SEAL SET UPON GOD'S FAITHFUL SERVANTS, WHEN HURTFUL WINDS ARE BLOWING IN THE CHURCH MILITANT

Being the substance of three Sermons preached in the new Church of Bristo, at Edinburgh, at, and after the celebration of the Sacrament of the Lord's Supper there, October 10, 11, and 17, 1742.

Rev. 7:1, 2, 3, "And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God; and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads."

IT is agreed amongst the generality of interpreters whom I have consulted, that in those three verses I have now read, there is a prediction of some awful spiritual judgments to fall upon the visible church, together with the care that the Lord takes of his own faithful remnant, by separating them from others, that they might not be hurt thereby.

These spiritual plagues are expressed under the notion of four winds, ver. 1, which drive away unstable professors, who are not rooted by faith in Christ, just as the wind drives loose and light things before it. Those winds are said to be four, with allusion to the four quarters of heaven, east, west, north, and south; implying, that the devil sets upon the church of Christ from all airths at once, so that she is like a city besieged by enemies from all quarters. The instruments in the hand of God, for plaguing the visible church with those spiritual judgments, are four. Some say they were four evil angels, like those that were sent to be a lying spirit in the mouth of Ahab's prophets, to persuade him to go up to Ramoth Gilead, to his destruction. Others think that they were good angels, because they restrained the winds until the saints were sealed. But we need not insist to determine this difference, seeing we find God, the great Lord and Sovereign, sometimes making use of good, and sometimes of bad angels, as the executioners of his wrath.

But now in the 2d and 3d verses follows the consolation of the saints of God, his little remnant, who are keeping their garments clean, and keeping the word of his patience. The eyes of the Lord are running to and fro through the whole earth to shew himself strong in their behalf, and his care about them is thus expressed. And I saw another Angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Where, for explication, we may notice these following particulars.

1. The great agent that interposes for the safety of the saints, when the four noxious winds are blowing away the generality of professors: and that is another Angel: not any created angel, like the four mentioned in the 1st verse, but the glorious Angel of the covenant, Jesus Christ, who was sent before Israel to open the way into the land of Canaan, concerning whom God says to Israel, Exod. 23:21. "Beware of him, and obey his voice: for my name is in him." This I say is the Angel here spoken of, for he is the head that looks to the welfare of his members, "And he is given to be head over all things unto the church, which is his body;" and all the saints are in his hand, and none shall pluck them out of his or his Father's hand.

2. We may notice from what airth this Angel doth arise and appear; he ascends from the east, with allusion to the natural sun in the firmament, who arises from that airth, and spreads his light and influences toward the west. The coming of Christ is compared to lightning coming from the east. He is "the light of the world; the true light, which lighteth every man that cometh into the world." Some observe that the entry of the temple, by which the prince was to ascend, was upon the east; and so it may signify, that when Christ comes, for the help and relief of his church, he appears in a princely and sovereign way; and when he doth so he acts like himself, "the Prince of the kings of the earth."

3. This Angel is the Lord-keeper of the privy seal of heaven, for he had the seal of the living God. This shews that he is his Father's great Trustee, who has all power in heaven and in earth committed unto him. On the same account the keys of the house of David, or the government is laid upon his shoulders: Is. 22:24, "He shall hang upon him all the glory of his Father's house, the offspring and the issue, all vessels of small quantity: from the vessels of cups even to all the vessels of flagons." The care of God's particular kingdom, of his chosen generation, royal priesthood, peculiar people, and holy nation, is committed to him.

4. We may observe how Christ executes his authoritative trust; he cries with a loud voice to the four angels, to whom it was given to hurt the earth and the sea. His crying may signify Christ's authority, the eminency of the danger, and his care to have the hurtful winds restrained for a season. Those to whom he directs his cry, are the four angels, to whom it was given to hurt the earth and the sea; whereby we are made to understand, that all the angels, both good and bad, are subject to the authority and command of him, who is "the head of all principalities, and power, and might, and dominion," &c. None of them all can act but by orders from him. Christ in heaven is looking to the welfare of his church and people upon earth in time of danger, when they themselves have no thought about their own hazard.

5. We have the particular charge given to the angels by Christ, which I have mainly in view, ver. 3, he said to them, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

Where we have, 1st, A prohibition. 2dly, The party immediately concerned in the prohibition. And, 3dly, The reason thereof.

1st, The prohibition: Hurt not the earth, neither the sea, nor the trees, for a time. Where you see the judgment is not absolutely averted nor discharged, but only suspended, until provision be made for the safety of God's peculiar people. Observe, that any favour shewed unto the wicked, or any suspension of divine vengeance with respect unto them, is owing unto the truly godly that live among them; if it were not for the elect's sake, God would make short work with the rest of mankind: "Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah."

2dly, We have the party immediately concerned in the prohibition; the earth, the sea, and the trees. By whom in general we are to understand professors of different kinds, against whom the bensil of those hurtful winds was levelled, and who were to sustain great hurt and injury thereby to their souls, when God's time of loosing them should come. What sort of professors of religion are particularly pointed at by the earth, the sea, and trees, shall be declared afterwards.

3dly, We have the reason of the restraint that is laid upon the hurtful winds, that they are not suffered to blow for a while, viz., Until we have sealed the servants of our God in their foreheads. Where we have,

(1.) The objects of the divine care, the servants of our God. It is Christ that is speaking, and he speaks in the capacity of a public head, in his own name, and in the name of all his faithful friends and followers, saying, our God, because he is the head of the whole mystical body, and stands in a joint relation to God with his members and people, according to John 20:17, "I ascend unto my Father and your Father, and to my God and your God." The character that he gives them is, that they are the servants of God; and the reason of this designation is, because they were such as feared his name, Neh. 1:11, and because they "kept the commandments of God, and the testimony of Jesus," when the flood cast out of the mouth of the old serpent was sweeping away the bulk of visible professors unto a course of apostacy.

(2.) We may notice what was to be done to or for the servants of God; why, they are to be sealed, i.e., they are to be separated or distinguished from others that were to be doomed to distruction; much like that, Ezek, 9:4–6. Says the Lord to the man who had the writer's inkhorn by his side, "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof;" and then, it is added, "Come not near any man upon whom is the mark." In short, this discovers the particular care that God has of his own remnant, and the special providence that God exercises about them, when his judgments are in the earth.

(3.) Notice the visibility of this seal; they are sealed on their foreheads. Thus, Rev. 14:1, the hundred forty and four thousand who stand with the Lamb on mount Sion, they are said to "have his Father's name written in their foreheads;" i.e., they had a visible profession of the name of God in the world, and were not ashamed to confess him before men. So here this seal is set on the foreheads of the servants of God; i.e., as they had been faithful to his cause and interest, when others had deserted him and his truth; so he would visibly own them as his before the world, and would not be ashamed of them, and would make his regard for them evident to all men, by the singular care he took of them, when his destroying judgments were in the earth.

(4.) The reason of their being thus sealed is here implied, viz., that they might not be hurt, i.e., that they might be preserved from the danger and hazard of these pestilential winds that were to blow in a little upon the visible church. Thus I have endeavoured to open the text and context a little.

From the 2d and 3d verses we may observe these few things.

Observ. 1. That Christ, the glorious uncreated Angel of the covenant, is the protector and guardian of his church and people. He is that other Angel, who has a watchful eye upon his remnant, that they may not suffer hurt by the winds that were to blow, Psal. 91. "The angel of the Lord encampeth round about them that fear him, and delivereth them," Psal. 34:7. "The Angel of his presence saved them: in his love and in his pity he redeemed them, and he bare them, and carried them all the days of old," Is. 63:9. In which the prophet refers to Exod. 23:20, 21, where God says to Moses, "Behold, I send mine Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice:—for my name is in him." This is he that was with the church in the wilderness, and this is he that is with the New Testament church, even he who "rideth upon the heavens by his great name JAH, for the help of his people, and in his excellency on the skies;" and therefore will make all things, even the most cloudy dispensations, "work together for good to them that love God, and who are the called according to his purpose."

Observ. 2. That Christ's appearances for his church make day to break from under the darkest night. Hence here likened unto the sun ascending from the east, dispelling the darkness of the night. Luke 1:78. "Through the tender mercies of our God, the day-spring from on high hath visited us." He brings healing in his wings.

Observ. 3. That however the glory of Christ may be clouded and obscured by the errors of man, and the mists of hell, yet, like the sun in the firmament, he is always in the ascendant. This prophecy here is thought to have a particular respect unto that period of the church, when, after the ten Romish Heathen persecutions, a swarm of heresies brake out in the church, calculated for obscuring the glory of his person and righteousness; and yet at the same time he is ascending, and, in the issue, all these mists serve only as a foil to set forth his glory with the greater lustre. Thus the wrath of men and devils, and all their errors and delusions, shall praise him; and what will not answer this end he will restrain. And therefore "let the children of Zion be always joyful in their King," he will prevail.

Observ. 4. That our glorious Redeemer is a person of the highest interest, credit, and authority, in heaven; for here we are told, that he hath the seal of the living God. God has "hung upon him all the glory of his house;" he hath "highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow." O what unspeakable consolation is here, especially considering that he got this authority, and executes it, for the good of his church!

Observ. 5. That such is the power and authority of our Redeemer, that all the executioners of the divine anger against the children of men, or the rotten professors of the visible church, are under his empire and command; for here we see he restrains the four angels, to whom it was given to hurt the earth, and the sea, and the trees. Angels and principalities and powers in heavenly places do obeisance unto him, and are his winged messengers, and as a flame of fire to obey him: and as for wicked men and devils, they are under the chains of his power and providence; he rules in the raging of the sea, and when the waves thereof roar, he stilleth them, and says, "Hitherto shalt thou come, but no farther."

Observ. 6. That when the danger is great and most imminent toward his church and people, that is the season wherein he most readily interposes for help and deliverance. When the four angels were just ready to let loose the four hurtful winds, whereby good and bad, chaff and corn, might have been swept away together, then he gives the cry to stop until the servants of God were sealed, and provision made for their safety. "Now will I arise, saith the Lord," viz., "when their strength is gone, and none shut up, or left."

Observ. 7. That in the times of the greatest defection and apostacy in the visible church, God has still a remnant that are cleaving to him and his way and cause. This is clearly implied here; he has servants that must be sealed, when the winds of error and corruption are hurling away the rest of visible professors: Rev. 3:4. "Thou hast a few names even in Sardis, which have not defiled their garments," &c. When all Israel was carried away with a flood of idolatry, God had his seven thousand in Israel that had not bowed the knee unto Baal. God will keep his hand about these, come of the rest of the world what will.

Observ. 8. God's remnant in this world, they are mingled with the rest of mankind; they live promiscuously together in the same land, in the same parish, and in the same families. So much is imported in the staying of the winds until the servants of God were sealed. They are just like the wheat and chaff lying in the same barn floor; or like the tares and corn which grow in the same field, and yet are of a quite different nature, and therefore cannot but be a great grievance to one another; the godly are a burden to the wicked, and the wicked are a burden to the godly. Hence is that melancholy sonnet of David's, "Wo is me, that I sojourn in Mesech, that I dwell in the tents of Kedar."

Observ. 9. That although godly and wicked be as it were jumbled together, yet the Lord knoweth them that are his, and his eyes are running to and fro, to shew himself strong on their behalf. Hence you see here the Angel who is their guardian, Jesus Christ, he cries to stop the winds till they be sealed; which implies, that he knows them that were to be sealed, and was exercising a particular providence about them. He that calls forth the stars by name, he knows all his jewels by name and surname; and no wonder, for he bears their name on his breast, their names are written in the Lamb's book, that none of them be lost.

Observ. 10. That when once provision is made for the safety and welfare of God's faithful servants and people, he then gives a loose unto his awful and terrible judgments against a wicked world, the generation of his wrath. You see here that the restraint is only until the servants of God be sealed; which implies, that whenever they were sealed, the restraint was taken off, and the angels loosed the four hurtful winds against the rest of mankind. So soon as Noah and his family were shut up in the ark, the fountains of the great deep, and the windows of heaven, opened, a loose is given unto the waters of the deluge upon the old world. So soon as Lot is gone out of Sodom, snares, fire, and brimstone, are rained down from heaven upon the rest of the wicked inhabitants. Whence we see, that the truly godly, though they be the objects of the world's hatred, yet they are the pillars of the land where they live, to keep off the judgments of God from them: Is. 1:9. "Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah."

Observ. 11. That God's particular interest in his people is their safety and security in an evil day. They are the servants of our God, and therefore they must be sealed.

Observ. 12. That Christ and believers they have one common God and Father; and therefore here he takes them in with himself when he speaks of them, Our God; hence is that new Testament name, "The God and Father of our Lord Jesus Christ." He and they are included in one covenant, wrapt up in the same robe. But, passing all these, the doctrine I intend to insist upon is that which follows.

OBSERV. "That whatever pernicious and hurtful winds may be allowed to blow in the militant church, Christ, her glorious head and guardian, will take a distinguishing care for the safety of those that are found faithful to him in an evil day, that they do not sustain any real hurt thereby."

The foundation of the doctrine is clear and obvious; for here, when the four winds are just ready to blow, Christ, the great Angel, that has the seal of the living God, ascends from the east, arises as it were out of obscurity, and gives the cry, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. See for proof Ezek. 9:4. "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry," &c.

In discoursing this doctrine, I shall, through divine assistance, endeavour the order and method following.

I. I shall take notice of a few of those hurtful winds that are suffered to blow in the church militant, and who they are that are hurt by them.

II. I would inquire who are those servants of God for whose sake the hurtful winds are restrained for a time.

III. I would speak a little of the seal that he sets upon them for their security against hurtful winds.

IV. Why he doth set a seal upon them.

V. Apply the whole in some uses.

I. The first thing is, to take notice of some of those pernicious winds wherewith the church of Christ is infested while here in a militant state.

1. Then, There is the wind of open violence, persecution, and bloodshed. The roaring lion he delights in blood, especially the blood of the saints, who are the true seed of the woman, and therefore commonly this is the first thing that he essays in order to ruin the church of Christ. Hence he instigated Cain to slay his brother Abel. He instigated the Jews to crucify the Lord of glory, and to persecute his apostles: and the Romans, by ten several persecutions, to raze the Christian church if possible from the face of the earth. And it is well known how he did instigate malignant men in power under some reigns before the late revolution, to essay, by persecution and bloodshed, to raze a covenanted reformation, and all that owned it, from off the face of the earth. And we see the same spirit of enmity at this day raging against that same work and cause under another denomination; only the great Angel of the covenant does not allow as yet that wind to blow; but how soon the permission is given, I make no doubt but we may see the Grassmarket, and other places through Scotland, reeking as fast as ever with the blood of the saints.

2. Sometimes, and very frequently, the hurtful wind of error in doctrine is suffered to blow in the barn or field of the visible church. "There must be heresies (says the apostle), that they which are approved, may be made manifest," 1 Cor. 11:19. Those heresies are compared to the wind; hence that, Eph. 1:14. "Be not like children, tossed to and fro, and carried about with every wind of doctrine." It galls and torments the devil, to see the church of Christ possessing the pure truths of God. He himself abode not in the truth, and therefore cannot endure to see any abiding in it; and therefore studies by all means to sow the tares of error and corruption in doctrine, whereby the food of the church may be poisoned, and people perverted from the simplicity of the gospel. And, indeed, when once it has entered, it flies like a pestilential wind, corrupting the minds of men. Manifold melancholy instances might be adduced, both in former ages, and in our own day; but I must not enlarge, that I may win forward to the application. I shall only add, that truth in its purity is such a valuable commodity, that every man is to contend for it as in an agony; for if but the least hoof of it be parted with, we are in danger of loosing the whole, because of the necessary connection of truth in the system of our holy religion.

3. Another hurtful wind is the wind of strong delusions as to everlasting soul concerns; and this is consequential unto the former. It is very common and ordinary, when God has given his statutes and testimonies unto a people in purity, as a light unto their feet, and a lamp unto their paths, and, instead of taking heed unto the sure word of prophecy, as unto a light shining in a dark place, they embrace, countenance, and patronize error; God, in that case, chooses their own delusions, suffers them to feed upon ashes, a deceived heart to turn them aside that they cannot deliver their souls, nor say, "Is there not a lie in my right hand?" Is. 44:20. Thus he dealt with Israel, Psal. 81:11, 12. "My people would not harken to my voice: and Israel would none of me. Therefore I gave them up unto their own hearts' lusts: and they walked in their own counsels." Thus he dealt with the abettors and supporters of antichristian errors, 2 Thess. 2:11, 12, they received not the truth in the love of it; therefore God gave them up unto strong delusions, to believe lies. And this is the very case with multitudes both of ministers and people in our own day. They have forsaken the reformation doctrine, principles, and covenants, in many instances, which are made known to the world: they have rejected a testimony for that glorious work, and killed the witnesses, and cast them out; for which cause God is giving many of them up in this generation to such strong delusion, as to believe a lie, and to cry up that for a saving work of God, which looks like that judgment we read of, Is. 6:9–12. "And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed," &c.

4. There is the wind of temptation that blows in the visible church. This was a wind that blew hard on the glorious Head and Captain of our salvation, as you see Matth. 4. He was tempted to a distrust of providence, to self-murder, and to call in question his own supreme Deity. And, therefore, none of his friends and followers need be surprised when they meet with the like attacks; and never is the enemy more ready to make an attack upon the Christian, than when he has been admitted unto fellowship with, and nearness to, the Lord, as you see in the case of Peter, after he had been at the first supper where Christ himself was personally present, Luke 22:31, 32, "Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat," &c. And therefore, you that have been at a communion table, and enjoyed anything of the Lord, take heed to yourselves, for you may expect a winnowing wind from hell to blow ere it be long: O look by the eye of faith to your Advocate with the Father, that he may pray that your faith fail not.

5. Another hurtful wind is the wind of profanity and open ungodliness. Usually when men espouse errors, and lax toleration principles, God gives up with them, lays the reins upon their necks, and suffers them to run into all excess of riot, saying, "Let us eat and drink, for to-morrow we shall die;" let us make the best of the world and the pleasures of it that we can. Thus God dealt with the very heathen, when they did not walk up to the light and law of nature, Rom. 1:25, 26, 28, 29. Now, if God thus punished the abuse of nature's light, how much more will he not punish the abuse of gospel-light, by giving a people unto all manner of impiety? which is the case with multitudes among us at this day, who are given up to the same abominations with heathens.

6. All these winds are commonly followed with the winds of sweeping and desolating judgments, such as sword, famine, and pestilence, whereby the wicked are turned off the stage of time into a miserable eternity. Many awful beacons of God's severity and justice this way are left upon record to us in the scriptures of truth, such as the old world, Sodom and Gomorrah, the Jewish church and nation; and truly I am afraid, yea, I may be pretty positive, that God is saying to us in this land, upon the account of perjury, covenant-breaking, apostacy, contempt of the truth, persecution and church tyranny, profanity, and the like, "How shall I pardon you for these? shall I not visit for these things? and shall not my soul be avenged on such a nation as this?" The rumour of war is begun, but where it shall end, God knows. Perhaps God is saying, as in Is. 6, when the prophet puts the question, When, or how long, shall these spiritual judgments last? the Lord answers, ver. 11, 12, "Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate," &c.

Thus I have told you of some of those hurtful winds that God lets blow in the visible church. But now you may ask me, What are we to understand by the earth, the sea, and the trees, that shall be hurt by these winds, particularly the winds of error, defection, and delusion, &c.? I shall just give you the opinion of the judicious Durham upon the place.

1. Then, By the earth, we are to understand earthly-minded professors, who suppose gain to be godliness. They have some shadow of a profession, and some form of godliness; but yet the world is set in their hearts, their God is their belly, they mind earthly things, such as wealth, ease, credit, preferment, and the like. Such professors are swept away like chaff when the above winds are let blow, Phil. 3:19; 2 Pet. 2:15; Jude 10. Hence also, 1 Tim. 6:10, the love of money is called "the root of all evil; which, while some coveted after, they have erred from the faith." I am afraid earthly considerations and worldly gain, keep many men back from owning the truth and testimony of the day; it would not stand with their employments, Acts 19:25.

2. By the sea, the same commentator understands, light unstable professors, who are fixed in nothing, but, like Reuben, their motto is, "Unstable as water, thou shalt not excel." The apostle Jude calls them, ver. 13, "Raging waves of the sea, wandering stars, and clouds that are carried with a tempest:" like some among ourselves, that are keen Presbyterians one day, the next day Independents, and the next day joining hands with Prelacy; one day keen for supporting a testimony, for the covenants and reformation, and the next day for burying it. Such unstable professors, they are "like the sea, driven with the wind, and tossed."

3. By the trees, he understands professors, who, for their gifts of knowledge, learning, utterance, and the like, are high above others, both in their own conceit, and in the opinion of other men; but not being rooted in Christ by faith of God's operation, when the wind blows, they are like the lofty trees plucked up by the root, and overthrown by the winds of error, delusion, or persecution. And do not we see this also fulfilled in our own day, men that seemed once in a day to be pillars in the church, and like tall cedars in Lebanon, overthrown with the present winds of error and delusion.

II. The second thing was, to inquire who are those servants of God for whose sake the hurtful winds are restrained, that provision may be made for their safety when they do actually blow. I shall not stand much upon this, but only refer you unto a description given of them in two particulars in this same book of the Revelation, chap. 12:17, where the apostle, by the Spirit, is describing these against whom the dragon makes war, and casts out the flood of malice and enmity; they are "the seed of the woman, that keep the commandments of God, and have the testimony of Jesus Christ."

1. The servants of God are such as "keep the commandments of God;" i.e. (1.), They are holy persons; the "sanctified and preserved in Christ Jesus." They have the law of God in their hearts, and therefore have a respect unto all his commandments, Psal. 119:6. Although they cannot in this life attain to perfection in holiness, yet it is what they aim at; and therefore forget things behind, and reach forth unto perfection; like these that shall attain unto the resurrection of the just. Holiness is the badge and distinguishing motto of all the true followers of the Lamb, therefore called "an holy nation, and the people of his holiness. Holiness becometh thy house, O God, for ever." Or (2.), as Durham observes, they "keep the commandments of God," it is to be understood of a keeping the laws, ordinances, and institutions of Christ, in opposition to a set of men in the antichristian church, who, through their traditions, were making void the commandments of God. Observe, That it is the character of Christ's faithful servants, whether ministers or Christians, to observe and do all things whatever he has commanded them in his word. It is not what kings, parliaments, or assemblies, command, but what God commands, is the rule by which they walk; the laws of man must be tried by the law of God. There is a generation of men in our day called ministers, who, instead of keeping the commandments of God, are very careful to keep the commandments of men, though even cross to the command of God: if they be commanded by men to profane the Sabbath, to profane the pulpit, and ministerial character, and to prostitute the headship of Christ, and turn heralds to another head than Christ, they will do it, and defend the deed when they have done. Such servants of men cannot be the servants of Christ Jesus, but they serve their own bellies. And yet such men at this day, though we hear nothing of their repenting of their evil deeds, and though they be holding fast deceit, and refusing to return, some would have us to believe are honoured of God as great instruments of the conversion of souls. I shall only say, that I cannot help thinking, that as such ministers do only carry a counterfeit commission, so the seals of their ministry are but counterfeit seals. For my part, I shall never believe these noisy conversions to be of the right stamp, until I see both ministers and converts following the practice of Judah, and Israel, when returning to the Lord after a course of defection, Jer. 50:4, 5. "In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord, in a perpetual covenant, that shall never be forgotten. The reason is set down in the two following verses, which are applicable in the present case of the church of God in this land; "My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their resting-place. All that found them have devoured them, and their adversaries said, We offend not, because they have sinned against the Lord, the habitation of justice, even the Lord, the hope of their fathers." And thereupon they depart out of Babylon, and their ministers or shepherds become as he-goats before the flock.

2. The faithful servants of God, are said to be such as "have the testimony of Jesus." By the testimony of Jesus, we are to understand the gospel of Christ, or the doctrine of faith in its purity, which only is "the power of God unto salvation," Rom, 1:16. The whole word of God is divided into law and gospel; and sometimes the whole word is called by the one, and sometimes by the other, as you see frequently in the 119th Psalm. Now, the question is, What is it to "have the testimony of Jesus?" Answ. (1.), It implies a firm faith of the record of God concerning his Son Jesus Christ; this is called a "believing the report, and setting to the seal that God is true." (2.), A firm trust in Christ as the only Saviour, upon the testimony of God. They credit and trust him for the execution of all his saving offices, as a Prophet, Priest, and King, for wisdom, righteousness, sanctification, and complete redemption. (3.), A holy care to preserve the doctrine, worship, and the government of Christ's house, in its purity, and according to the pattern shewed in the mount; together with a steady contending for the faith, and a standing fast in the liberties wherewith Christ has made his people free, in opposition to error in doctrine, corruption in worship, and all tyranny in government and discipline. Now, these are the servants of God that are here intended to be sealed, in order to their being preserved from those hurtful winds that blow in the visible church; these are they against whom the rage of the great red dragon and his angels is levelled, against these the flood cast out of his mouth doth run. But now I proceed to,

III. The third thing proposed in the method, which was, to speak a little of the seal that is set upon the servants of God. And here I shall propose and answer two or three questions.

Query 1. Who is he that seals them?

Answ. It is Christ, the great Angel that hath the seal of the living God. He himself was sealed as God's Secretary and Plenipotentiary unto this lower world, John 6:27. And he hath the seal of the living God committed to him; for he hath "given him power over all flesh, that he might give eternal life to as many as he hath given him," John 17:2. He hath the roll of election committed to him, that he may put his mark, his own name, and his Father's name, upon them: Rev. 3:12. "Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." There you see that Christ makes the overcomer a pillar in the temple of God; but that is not all, he writes his name upon them, and the name of his God, he puts his own image and Spirit in and upon them, as he is the express image of the Father. Thus you see that it is Christ that seals the servants of our God.

Query 2. What is implied in the sealing them?

Answ. It implies, 1. That he is their great owner and proprietor; for a man seals his own goods, that it may be known they are his. "The Lord's portion is his people, and Jacob is the lot of his inheritance." They are his by election, and his Father's donation, by purchase, and by covenant, and by the inhabitation of his Spirit: and "the foundation of God standeth sure, having this seal, The Lord knoweth them that are his."

2. A seal is for distinction, to distinguish one man's goods from another. And so it implies, that God will have a difference put betwixt his own people and others; for they are his gold and coin of his own mint, the rest of the world are but the dross; they are his wheat, and others are the chaff; and "what is the chaff to the wheat? saith the Lord." He has his fan in his hand, and will thoroughly purge his floor, &c.

3. A seal is for confirmation. The king's seal appended unto a charter establishes and confirms it. And so it may import, that, before the winds are suffered to blow, Christ will have his own servants established and confirmed in the faith of these truths, which were to be most exposed to the winds, that they might not be carried about like children with every wind of doctrine, but might be like mount Zion, which cannot be removed for ever.

4. A seal is sometimes for secrecy. We read of a book, Rev. 5:1, which was sealed with seven seals, because of the great secrets and hid mysteries contained in it. No man can warrantably break up a sealed letter, but he to whom it is directed, because it is hid and secret to any other. And so it may import, that God's people are his hidden ones, and that his secrets are imparted to them, and not to others. God's people they are a hidden people: "They have consulted against thy hidden ones," says the psalmist. God's doves they abide in the clefts of the rock, and in the secret places of the stairs. He has them hid in the secret of his presence as in a pavilion; he has his secret chambers in which he hides them, until the indignation be overpast, Is. 26:20. And then as they are secret hidden persons, so he imparts his secrets unto them, which he hides from the rest of the world: "The secret of the Lord is with them that fear him. Unto you it is given to know the mysteries of the kingdom, but to others it is not given."

5. A seal is a badge of honour, love, and esteem. And so it implies, that his servants are honourable persons, precious in his sight: Is. 43:4, "Ever since thou wast precious in my sight, thou hast been honourable," &c.

6. A seal is for custody and preservation. So the saints and servants of God, they are "the preserved in Christ Jesus, kept by the power of God through faith unto salvation."

Query 3. When and how are they sealed?

Answ. 1. From all eternity, they were sealed with his electing and everlasting love. "I have loved thee with an everlasting love," &c. "He hath chosen us in him, before the foundation of the world." He predestinates them unto the adoption of children.

2. In their conversion and effectual calling, they are sealed in their own persons with the image of the second Adam, being predestinated thereunto from eternity; they are renewed in knowledge after the image of him that created them; they are separate from the rest of the world, and become "a chosen generation, a royal priesthood, an holy nation, a peculiar people, that they should shew forth the praises of him who hath called them out of darkness into his marvellous light."

3. They have a seal of blood set upon them in their redemption and justification; for as you see, ver. 14 of this chapter, "they have their garments washed, and made white in the blood of the Lamb."

4. They have the seal of the Spirit of promise set upon them: Eph. 1:13, "After that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance." The Spirit of God dwells in them as in a temple; he sanctifies them by the truth, he, as a Spirit of adoption, teaches them to cry, Abba, Father, and comforts them in all their tribulations with the consolations of God, with the oil of gladness, wherewith he was anointed above his fellows.

Query 4. But why are they said to be sealed in their foreheads?

Answ. The forehead, you know, is the upper part of the face, the most conspicuous part of a man's countenance; and I conceive the seal upon the forehead it may import two things.

1. Their visible profession of Christ, and their open owning of the Lord, and his way and cause, in the time of the greatest opposition, when error, and delusion, and persecution, was most rampant in the visible church. Sirs, it is not enough to be night-disciples, when Christ is calling us to confess him before men; no, we must come forth to the open field, when called up to the help of the Lord against the mighty. He did not hide his face from shame and spitting, but openly endured the cross, and despised the shame; and yet shall we be ashamed of him, or afraid to own him before the world? It is dangerous to come near the borders of denying him and his cause before men, lest he should deny us before his Father, and before his angels. Christ's plough, his cause, and testimony, drives heavily for many professors in Scotland at this day; and because they have been so slack-handed this way, God is leaving some, both ministers and people, to put hand to another sort of plough, which will produce a melancholy crop ere all be done.

2. Their being marked or sealed in the forehead implies, that, in the time of common calamity, God will make such a visible difference between his own faithful servants and others, that he that runs may read, according to that, Mal. 3:18, "Then shall ye return and discern between the righteous and the wicked; between him that serveth God, and him that serveth him not." The righteous and the wicked they live together now (as I was saying); but ere it be long, God will put such a visible mark of favour upon the one, and of vengeance upon the other, that all men and angels shall know the one from the other, and at the end the separation will be as wide as between heaven and hell.

IV. The fourth thing in the method was, to inquire into the reasons why Christ, the Angel of the covenant, will have his servants marked in their foreheads, when the winds are to be let blow?

Answ. 1. In so many words, he will have them sealed, because they are his Father's gift, "Thine they were, and thou gavest them me;" and for the Father's sake that gave them, he will have them sealed.

2. Because he hath bought them at a dear rate, even with the price of his precious blood, not with silver, or gold, or such corruptible things, &c.

3. Because they are his sheep, his lambs that he carries in his bosom, Is. 40:11.

4. Because they are his servants, the servants of God, their ear he has bored, they love their Master, &c.

5. Because they are his peculiar friends, "I call you no more servants, but friends," John 15:14, 15.

6. Because they are his seed, Is. 53:10; Psal. 22:30. "A seed shall serve him," &c.

7. Because they are his spouse and bride, he their Husband and Bridegroom, Is. 54:5; Hos. 2:16, &c.

8. Because they are his members, and he their Head, they are his bone and flesh, they "hold the head," &c.

9. He seals them, because they believe in him, Eph. 1:13, "After that ye believed, ye were sealed," &c.

10. He seals them, because they love him, so as to mourn for injury done him, Ezek. 9:4.

11. He seals them, because they are his faithful witnesses, that confess him, when others deny him.

12. He seals them, that they may not suffer hurt by the destroying winds that blow in the visible church. They keep the commandments of God, and the testimony of Jesus; and therefore he will keep them in the hour of temptation, according to the promise, Psal. 91:3, 7.

V. The fifth thing was the Application of the doctrine.

And the first use I shall make of it, shall be by way of Lamentation over the many hurtful winds that have blown, and are still blowing, in our land. God seems in our day to have given a commission unto his angels, the ministers of his wrath, who fulfil his pleasure, to let loose the winds, that the earth, the sea, and the trees, may be hurt thereby; and much hurt and damage have they done already in our valley of vision.

Query, What are the hurtful winds that are blowing at this day, or in this period of the church? for some tell us that the church of Christ in this land, was never in a better condition. I answer, Whatever some may imagine, yet I am of the mind, and many others with me, that the church of Christ was never in a more dangerous condition since our reformation from Popery. God seems to have given a commission to the four angels to loose the four winds, to hurt the inhabitants of the land. And here I will tell you of several hurtful winds, which, like the pestilence, are walking through the land, and hurting many, both professors and others at this day.

1. The hurtful winds of Infidelity, or Deism, are blowing, which strike at the roots, and deny all supernatural revelation, or at least discard all the supernatural mysteries of the Christian religion, which depraved reason is not able to comprehend, such as the doctrine of the incarnation of the Son of God, and of his satisfaction to justice, of the necessity of regeneration, of justification by his imputed righteousness, of sanctification by his Spirit: these, and the like supernatural doctrines of our holy religion, I say, are exploded by many in our day, insomuch that through many places of Scotland, instead of the gospel of Christ, nothing is to be heard, but the dry sapless harangues of heathenish morality. And what must become of those poor souls that are daily entertained with such food? Why, Solomon answers the question, when he tell us, "Where no vision is, the people perish." The hurtful wind of Arian heresy has been travelling through the land, and appeared before the bar of the Assembly without any becoming censure. The doctrine of self-love also, whereby the creature is exalted above the glorious Creator. We have been long taught, that the chief end of man is, to glorify God, and that whether we eat or drink, or whatever we do, we ought to do all to the glory of God. And, to be sure, that which is the chief end of man, ought also to be the leading and chief motive of all his moral and religious actions. But now it is a doctrine sustained by the National Assembly, that our own delight, pleasure, and satisfaction in glorifying God, is the chief motive of all virtuous and religious actions; whereby the creature's happiness is preferred unto the glory of God, who made all things for himself. And I cannot shun to observe, that God, in a way of righteous judgment, is answering many according to this idol of jealousy set up in the temple of God, by letting them adopt, and embrace a religion that lies all in internal feelings, pleasure, and satisfaction to themselves; while the declarative glory of God, and the honour of the Redeemer's crown and kingdom in the world, is none of their concern; yea, it torments them to hear of a testimony against the indignities done to him in the land wherein we live. I might here also insist on the injuries done to the doctrines of the grace of God, in the Acts of Assembly, 1720 and 1722, with relation to the Marrow of Modern Divinity, whereby a bundle of precious truths are condemned, and lie under the rubbish ever since, which I hope shall yet be brought forth unto victory.

2. The hurtful wind of church tyranny and abused discipline, has been for a long time blowing in the church of Scotland, whereby the erroneous have been screened, and ministers of Christ cast out of ministerial communion, and deposed for bearing testimony to the truth, in opposition unto the present current of apostacy and backsliding. And how has the boar of ecclesiastical tyranny laid waste, and scattered the flock of Christ up and down the land, through violent intrusions that have been made upon Christian congregations, imposing men upon them, contrary to that liberty wherewith Christ has made them free?

3. I might, among other pernicious winds, take notice of the public affront done to the Mediator's crown as the alone King of Zion, when, by reading of the act anent Porteous, ministers changed, their holding of Christ, and prostituted his sovereignty, and dipt their hands in that innocent blood shed at the execution of Wilson, by not testifying against him as a bloody murderer condemned in law, when they read that act.

4. How has the wind of profanity and open impiety blown upon all ranks in the land, and hurt many, both in soul, and bodily estate? What heaven-daring impiety abounds, insomuch that the land groans under our provocations against the Holy One of Israel? The very abominations of the heathen are perpetrated among us Christians, like these, Rom. 1. at the close.

5. There is another wind that God is suffering to blow at this day, whereby both many ministers and people are staggered, and cast down, and that is the noisy wind that the known foreigner of the Prelatic communion of the church of England has brought along with him unto this land. I know indeed that some deny any connection between him, and that work which we have now among us; but it is in vain to deny this, when it visibly follows him through the world, wherever he goes, and is received into communion as a minister of Jesus Christ.

Query, How doth it appear that this is one of the hurtful winds that God has, by the ministry of angels, whether good or bad, loosed upon the church of Scotland? for many call it, and are very confident of it, that it is a heavenly wind. Answ. I cannot stay upon it at present; only, notwithstanding of all the fine things I have read and heard about it, I cannot help thinking, that it is one of the most hurtful winds that ever blew in this covenanted land, and that for these reasons. It appears to me, and many others, to be a hurtful and pernicious wind, by observing (1.), Whence it comes; (2.), Whither it blows; (3.), What are its effects.

1st, Let us notice whence it comes. It comes from the Prelatic superstitious church of England; and he that has brought it, owns himself to be still of the communion of that church, abjured by this church in her national covenant, and by the three nations in the solemn league; one who has sworn the oath of supremacy, and so renounced the alone headship of Christ in his church, and, in consequence of this, denies the binding obligation of our solemn covenants. And his own account of his conversion appears to be an evident delusion of the devil.

2dly, Let us also observe, whither, and for what, this noisy wind blows. It is evident, that it blows up everywhere through the world, and particularly in this land, for filthy lucre, worldly gain and advantage; the cry of it everywhere is, Who will shew us any of this world's good? Another airth toward which it blows, is, toleration of all sects, plainly founded upon the principle of Catholic love and communion, so much applauded by that foreigner, and all that patronize him and his work. And hence the natural tendency of it is, to overthrow the hedge of government, and to cast down the walls and fortifications of Zion, against which the gates of hell shall never prevail.

3dly, Let us notice what are the fruits and effects of this noisy wind. I know indeed that some talk of great and good effects of it, in the conviction, conversion, and consolation of many; but I much doubt if this will stand the trial of the word, which is the light by which all spirits, and works, must be tried: "To the law and to the testimony: if they speak not according to these, it is because there is no light in them." An imaginary conviction produceth an imaginary conversion, and an imaginary conversion produceth but an imaginary consolation. I will only tell you of two or three fruits of it, that I know, and can document.

(1.) A stated enmity and bitterness of spirit against a covenanted work of reformation, and all that bear up or own a testimony for it at this day, notwithstanding of their Catholic love.

(2.) A striking men blind, and deaf, and dumb, as to all the public affronts done to Christ, or injuries done to his mystical body. I dare appeal to themselves, if at their most solemn occasions, where they say there was most of the Lord, anything was spoken for God's declarative glory, in opposition unto the bloodshed, perjury, covenant-breaking, or the violent intrusions and rapes committed upon the spouse of Christ, or the profaning of Christ's crown, his sabbaths, and the ministerial character, by reading of Porteous' act. Nay, so far from this that that spirit goes along with intruders, act readers, and the like, as well as others; but not one word of their professing repentance for their evil deeds.

(3.) Another fruit of this work, is the palliating of all the public defections of the church, and so fostering and hardening men in their evil ways. Hence they wipe their mouths, and cry they are innocent, God is with us, and he has forsaken those that pretend to witness against us and our ways. I have heard with my ears, and read little less in some of their writings, Where is the God of the Seceders? he is not owning their ministry as he is owning us. I shall only say with David, when this profane jeer was passed upon him in his affliction and distress, Psal. 42:10, "It is as a sword in our bones, while the enemy says daily to us, Where is your God?" But we desire to follow David's example, and say with him in the words following these now quoted, "Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God." This puts me in mind of a passage I have read in Baxter's Life. A certain faithful minister of Christ, who being ordered to a prison at some distance, under the custody of soldiers; by the way they halted at the house of a malignant lady, who, when she saw the minister in the hands of his enemies, said, Where is the God of the Whigs now? Upon which he desired a sight of her Bible, which she brought with a taunt; he takes the Bible, and casts up the following text, which I shall read also to those who upbraid us after the same manner; the text you have, Mic. 7:8–10, "Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness. Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets." As this scripture, upon the reading of it, struck that woman with a damp and confusion, so may it do those whose language is the same with hers. Now these, I say, are some of the hurtful winds that blow at this day.

Use second shall be by way of Trial and Examination. Seeing it is so that there are such hurtful winds blowing in the church of Christ, it concerns us to try whether we be among the number of these servants of God, who are secured against any real hurt from those pernicious winds, by having the seal of the living God set upon us.

Query, How shall I know if I be among that happy number? In answer to this question, I shall offer you the few following marks of the faithful servants of our God, who have this seal set upon them.

1. All God's faithful servants they have had their bands loosed: Psal. 116:16, "O Lord, truly I am thy servant, I am thy servant, and the son of thy handmaid: thou hast loosed my bonds." All are by nature held fast in the gall of bitterness, and bonds of iniquity; they are lawful captives. Now, has the Lord in a day of power loosed your bands, and proclaimed liberty to you, and made you free indeed?

2. All God's servants have seen their Master's glory, beauty, and excellency; 2 Cor. 4:6, "God, who commanded the light to shine out of darkness, hath shined into your hearts," &c. Have you seen the Father in the Son? and has the sight transformed you into his image?

3. The first-born of the family will be very dear unto you, "more glorious than all the mountains of prey;" and that will be the language of your heart, "My beloved is white and ruddy, the chiefest among ten thousand."

4. They are all very sensible of their inability to serve him as they ought; yea, they are ready to acknowledge, that without him they can do nothing; they will not brag of their services, as the proud Pharisee, "God, I thank thee that I am not as other men," &c.

5. They have all a great regard for his authority, and will obey God rather than man, as the apostles of Christ, Daniel, and the three children, &c. Every one of them is ready to say, "Lord, what wilt thou have me to do?" Give strength to obey, and command what thou wilt.

6. They are all for the standing of their Master's house, and stand up for their Master's honour. It goes nearer the hearts of his faithful servants to see him injured, or his crown profaned, than any private interest of their own; it grieves them to see their Master's house invaded by thieves and robbers; and they will not take them by the hand, but bear faithful testimony against them. They cannot part with the least hoof that pertains to their great Master.

7. All God's faithful servants have his seal set upon them, as you see in the text, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. O, say you, how shall I know if I be among the sealed? Answ. You may know it by the print of the seal. You know the print of the seal upon the wax, is an exact transcript of the graving that is on the seal. Just so is it here, when Christ seals, or sets his mark upon the soul, he just by the power of his Spirit puts the print of his own grace upon it, John 1:16, "Of his own fulness have all we received, and grace for grace;" i.e., the grace that is in the believer, just corresponds unto the grace that is in Christ. As in nature, so it is in grace; the child receives from the parent by natural generation, member for member, eye for eye, hands, legs, limbs, just like its parent that begat it; so it is in supernatural things, or in regeneration, we receive from him, who of his own will begat us by the word of truth, grace for grace. The Spirit shews the things of Christ unto us, and we, by beholding thereof, are "changed into the same image from glory to glory, as by the Spirit of the Lord.

So then, see whether you have the following prints of Christ's seal upon you.

1st, The print of his life: "Because I live, ye shall live also." It is the life of Christ that is in the soul of the believer: "I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, is by faith in the Son of God." Where notice, the believer does not live upon his own feelings, or grace in him, but on Christ the fountain of life.

2dly, The print of his light; "for he enlighteneth every man that cometh into the world." So, then, have you in his light seen light? If so, then you will know the difference between light and darkness, day and night; and when it is night, you will long to see the sun again, and go mourning without the sun, &c.

3dly, A print of his love; for "God is love," and he "draws with the cords of love;" he kindles a fire of love in the heart, the sparks of which, are always flying upwards toward heaven.

4thly, A print of his holiness; "Be ye holy, as I am holy." And this is it that makes the soul to groan under a body of sin and death, to war against it, and to long to be fully like him in holiness.

5thly, A print of his faithfulness in the word of truth; "Of his own will begat he us by the word of truth." What is faith, but just the impression of God's faithfulness made on the soul by the word of truth; insomuch that, whenever the soul hears the record of God concerning Christ, it cries, O "this is a faithful saying, and worthy of all acceptation!"

6thly, The soul gets a print of his seal for the honour and glory of God, so that the man cannot but stand up for the house of God, and the concerns of his glory. "The zeal of thine house hath eaten me up," says Christ; and therefore, like him, the man that is sealed, he cannot endure to see the house of God turned into a den of thieves, robbers, and hirelings, buyers and sellers, and he is far from joining hand with them.

7thly, The man carries the print of Christ's seal upon his forehead, in a way of a visible profession of Christ, and his cause and truth, in opposition to the corruption of a wicked world. Hence it is, that as the world hated Christ, so it hateth them also; for as the world knows its own, so it soon knows the followers of Christ, that keep the commandments of God, and the testimony of Jesus. And this is one thing among others, that gives me a very bad notion of these new conversions so much talked of, that if they know a man to be either a formal or practical acceder, they will not enter upon a religious conversation with him, or give any account of the Lord's way of dealing with them, contrary to the command, "Be ye ready always to give an answer to every man that asketh you a reason of the hope that is in you."

Use third, of Consolation unto those that are sealed; for we are commanded to speak comfort unto you. And therefore know for your comfort,

1. That Christ, the Angel of God's presence, has the charge of you: "All the saints are in his hand." He has power over all flesh, to give you eternal life.

2. He is ascending from the east, like the sun in the firmament; even when the clouds are thickest and darkest, it does not hinder his arising, and he will break through to the salvation and comfort of all his sealed ones, that keep the commandments of God, and have and contend for the faith delivered to the saints. "His goings forth are prepared as the morning."

3. He is a person of great power and authority; for he hath the seal of the living God, he hath the keys of the house of David, he opens, and no man shuts, and shuts, and no man opens, yea, the keys of hell and death do belong unto him.

4. All the executioners of the divine wrath against a wicked world are under his command; you see here, that the angels that loose the winds, they are at his beck, and fulfil his will and pleasure. Good angels are his ministering spirits, and they minister for good to them that are the heirs of salvation; and the bad angels are in his chains, which he lengthens out, or shortens at his pleasure.

5. It is his opportunity to help his church, and to interpose, when the danger is most threatening, for here he gives the cry, when the winds are at the point of being loosed.

6. All his administrations are calculated for your good, Rom. 8:28. He rides in heaven for your help.

7. He will guide you with his counsel, and bring you to glory.

Use fourth, of Terror to all an unbelieving Christless world; who, instead of being the servants of God, are serving divers lusts and pleasures; who, instead of having the seal of heaven, have the seal of hell upon them: all carnal unstable professors, who are already wandering with the winds, giving up with the truth, and the tradition we have received from the Lord in this land. What shall I say to you? your condemnation is awful and terrible, God's soul hath no pleasure in you. Perhaps indeed you may imagine otherwise, and that, in giving up with the covenanted cause of Christ in this land, you have now fallen upon a new way which God approves of, and your own soul delights in; but read these three scriptures, Is. 44:20, "He feedeth of ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, is there not a lie in my right hand? Is. 50:11, "Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie down in sorrow." Is. 66:3, 4. "He that killeth an ox, is as if he slew a man: he that sacrificeth a lamb, as if he cut off a dog's neck: he that offereth an oblation, as if he offered swine's blood: he that burneth incense, as if he blessed an idol: yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not." The winds when loosed to the full, whether will they drive you? especially you that have had the knowledge of the truth, made a profession of it before the world, and yet have turned away from the testimony of Christ in this land? You may see and read your doom, if infinite mercy do not prevent, Heb. 6:4–6; Heb. 10:26–29; 2 Pet. 2 at the close, &c. Perhaps you may think this very hard, but it is no harder than God has made it, for whom it is impossible to lie.

Use fifth shall be of Exhortation unto all in general, even to all that are afar off, to come to Christ before the wind be fully loosed, that perhaps shall blow you out of this world into an unalterable state of eternal woe and misery: O come to Christ, I say, in order to your being sealed with his seal, for he is the Angel which hath the seal of the living God. His Father commands you to come to him, 1 John 3:23, "This is his commandment, that we should believe on the name of his Son Jesus Christ." He himself invites you to come, yea, not only invites you, but importunately solicits you to come, Is. 55:1–3, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money, let him come; come, buy wine and milk without money, and without price," &c. He passes his word that he will make you welcome, and that you shall not be put away, "Come to me who will, I will in no wise cast out;" he hates putting away: he complains of your backwardness to come, John 5:40, "And ye will not come to me, that ye might have life." His Father sealed him, and he hath the seal of the living God, that he may seal all that come to him in a way of believing: John 6:27, he makes it an argument to press sinners to come to him for life and salvation, "because him hath God the Father sealed." If you be sealed by him, you are the preserved in Christ Jesus, the winds shall never hurt you, no evil shall come near your dwelling, Christ himself shall be your hiding-place from the storm. The curse of the law, the storm of vindictive wrath, the sting of death, the malice of Satan, the rage of men and devils, shall never hurt you, "he shall cover you with his feathers," &c. If you be sealed by him, you shall be guided by his counsel, he will lead you in the way you know not, until he bring you unto glory. If you do not come to him to get his seal, the wrath of God abideth on you, and will pursue you through all the ages of eternity, "He that believeth not, is condemned already;" and the day comes, when it shall be said to you, "Depart from me, I never knew you," for you have not my seal on your hearts or foreheads.

Do not say, I am a sinner, and therefore he will not receive me; for it is only sinners he deals with: "He came not to call the righteous, but sinners to repentance.

Do not say, I am a great and grievous sinner, he will not put his seal upon me; for he says to the greatest of sinners, "I am mighty to save," Is. 1:18. Remember Paul, Manasseh, Mary Magdalene, for they all obtained mercy, and are triumphing in heaven.

Do not say, I have nothing to recommend me to him; for he wants nothing but poverty, misery, blindness, &c.

Do not say, I fear the door is shut; for he says, John 10:9, "I am the door: by me if any man enter in, he shall be saved," &c.

Do not say, I am not elected, and do not belong to his commission; for neither you, nor all the devils in hell, can say you do not belong to the election of grace. Come to him by faith, and get his seal, and then you may read your name in the Lamb's book of life.

Do not say, His bowels are shut up against me, I have sitten his call so often; for he says, Jer. 3:1, "Thou hast played the harlot with many lovers; yet return again to me, saith the Lord." Ver. 22, "Return, ye backsliding children," &c.

Do not say, I want power; for "he gives power to the faint, and increases strength to them that have no might."

Do not say, He is angry with me; for that moment you come to him, his anger turneth away, and he says to the soul that comes, "Thou art my dear son, my pleasant child," like the father of the prodigal, Luke 15. It is the delight of his soul, to see a prodigal coming home to him.

Direct. 1. Be convinced, that by nature you have the seal of hell upon you, and that you belong to the devil: study to know and be convinced that God is angry with you every day, that you are condemned already, dead in sins, upon the very borders of eternal wo and misery.

2. Be convinced and persuaded that Christ is "a Saviour, and a great one, mighty to save," Psal. 89:19; Is. 63:1.

3. Be persuaded that you have a title to him, to employ him as your Saviour: a right by his wearing the human nature: a right to him by office; a Saviour is for a lost sinner, a Mediator to make peace, a Redeemer to set captives at liberty, a Prophet to teach the ignorant, a Priest ordained for men: a right by the command of God, by his own invitation, and the free grant and gift of him to sinners in the gospel.

4. In the persuasion of all this, cast thy perishing soul into his arms, lie down at his door, and say, If I perish, I shall perish here, where never one perished.

5. In a dependence on the divine power, and in obedience to the divine command, 1 John 3:23, mint at believing, and be persuaded upon his own faithful promise, that through his grace, ye shall be saved as well as others.

Use sixth shall be in a word to God's sealed ones, that have come to him in a way of believing. And all I shall say to you, shall be in a few advices, in order to your being established, and preserved from any hurt or danger, by the pernicious winds that blow in our day.

1. then. As you have come to Christ the Angel that hath the seal of the living God, so study to be always renewing your acts of faith upon him, that he may renew and brighten his own seal upon your souls: 1 Pet. 2:4, 5, "To whom coming, as unto a living stone,—ye also as lively stones, are built up a spiritual house," &c. Let the life you live, be by faith on the Son of God; for "by faith ye stand. He that trusteth in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever."

2. Cry that the wind of heaven may awake, and come and blow away the hurtful winds of hell: Cant. 4 ult., "Awake, O northwind, and come, thou south, blow upon my garden, that the spices thereof may flow out." Ezek. 37:9, "Come from the four winds, O breath, and breathe upon these slain, that they may live." And then the dead and dry bones will stand up as a numerous army to fight the battles of the Lord. And learn to distinguish the winds that come from heaven, and these that come from another airth. And particularly remember, that every wind, however specious, that blows against the present truth or testimony, is a hurtful wind. A testimony is lifted up for the covenanted doctrine, discipline, worship, and government of the church of Christ, which the greatest enemies are not able to disprove, being so evidently founded on the word of God. Now, every wind that blows against the truth, though it appear like a heavenly wind, yet it must be rejected, as coming from a bad airth; Is. 8:20, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them."

3. In order to your being preserved from all hurtful winds, hide the word of God in your hearts: Psal. 119:11, "Thy word have I hid in mine heart, that I might not sin against thee." It is said of the righteous man, "The law of his God is in his heart, none of his steps shall slide." And therefore, take heed to the sure word of prophecy, as unto a light shining in a dark place, for by it you shall be throughly furnished unto every good work, and secured against the wind of error, delusion, temptation, profanity, or apostacy from the truth.

4. Hold fast what you have received, that no man take your crown. Have you received Christ Jesus the Lord, and been determined to embrace him who is the unspeakable gift of God? hold fast the gripe you have gotten of him, as the spouse did, "I held him, and would not let him go." Have you received any of his love-tokens on this occasion? lay them up, and hold them fast, for Satan will do his best to spoil and rob you of them. Have you received the testimony of Jesus, and made a profession of your faith? then hold fast the profession of your faith without wavering, stedfast unto the end; be stedfast and immovable in your profession, particularly in your profession of the present truth, against which the main bensil of the present winds are levelled. If a thief or robber enter a house, and be carrying away any part of your furniture or goods, your present care is to preserve or recover that part of your furniture which is in greatest hazard of being lost. "God hath given Jacob for a spoil, and Israel to the robbers, even he against whom we have sinned." The house of God is in danger of being quite plundered, and spoiled, much of his valuable furniture is carried off; study then to recover what is lost, and hold fast what remains of the covenanted doctrine, worship, discipline, and government of the church of Christ in this land.

5. Keep a strict and watchful eye upon all the enemies of Christ, and of your own salvation. You have enemies both within and without doors. Take heed, in the first place, of an evil heart of unbelief, that it do not turn you away from the living God; for when you are turned away from God, you cast yourselves out of his protection, and then you are an easy prey to all your other enemies, and are fair to be driven away like chaff before the wind. "Watch and pray, that ye enter not into temptation." Be not ignorant of Satan's devices, and wiles, who casts himself into every shape in order to catch the prey, and who at this day is transforming himself into an angel of light, by counterfeit convictions, conversions, and raptures of joy, which (it is well known through the land) leave men and women just where they were, if not worse; because, imagining themselves to be in a state of grace, they are proof against all that can be said to the contrary, until God come and sweep away the refuge of lies.

6. Lastly, Take care what ministers you own and hear as the ambassadors of Christ. This is as necessary a caveat in our day, as it was in the days of the apostles, 1 John 4:1, "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world." And if you ask, How shall we try them? Christ answers the question, Matth. 7:15, 16, "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits." But, say you, what are their fruits by which they may be known? Answ. Do you see any of them fishing up and down for worldly gain? do you see them strengthening the hands of those that are pulling down the carved work of reformation, and weakening the hands of those that are minting to build it up? do you see them tormented by a testimony for the Lord's work in the land, and siding with these that are carrying on a course of backsliding? do you see them entering any other way than by the door of the house? depend upon it, they are not the true prophets of Christ, but inwardly they are ravening wolves. And therefore do not own them as the ambassadors of Christ; they do not carry Christ's commission; and therefore, though they shall say, "Lo, here is Christ, or lo, he is there," whatever pretensions they may make to the Spirit of Christ, yet go not after them, because these fruits are not the fruits of the faithful prophets of Christ's sending; and if he never sent them, they cannot profit their hearers, however, perhaps, they may have the art of touching the imagination, or raising passions unto strange and unaccountable effects.

CHRIST CONSIDERED AS THE NAIL FASTENED IN A SURE PLACE, BEARING ALL THE GLORY OF HIS FATHER'S HOUSE

A Sermon, preached at Stirling, December 28, 1743, immediately before the Renovation of our solemn Covenants, by the Ministers of the Associate Presbytery. And some other Sermons preached afterwards upon the same subject.

Psal. 20:5, "In the name of our God we will set up our banners."

PREFACE

MY friends, we are met together this day about a very great and weighty work, namely, renewing of our solemn covenant-engagements to the Lord, which, for a great many years back, have been lying buried in oblivion, by the generality of the inhabitants of the land. Many grave-stones have been cast upon them, since they were last renewed by authority, both civil and ecclesiastical. Their obligation was rescinded by act of the Scots parliament: they were ignominiously burnt at Edinburgh, by the hand of the public executioner; many have suffered upon scaffolds and gibbets, in the fields and cities, for asserting the obligation of these covenants, under some reigns before the Revolution; and, since that period, they have lain much neglected, yea, measures gone into, both by church and state, inconsistent with a covenanted reformation. However, we, the ministers of the Associate Presbytery, are this day met together, in order, through grace, to renew these solemn covenants, in a suitableness unto the circumstances wherein we stand in holy providence, and, in the Lord's strength, to essay the rolling away the stones from the grave, in which they have been so long buried, and to bring them forth again to the light. We that are ministers are only concerned in the work of this day, that we may, like the he-goats, lead the way to the Lord's flock, who, I hope, in due time shall follow.

There are two things which I judge somewhat remarkable, with respect to the work we have in view, namely, the time, and the place of it. 1st, As for the time, I judge it pretty remarkable, that this same time hundred years, the Solemn League for reformation was sworn by persons of all ranks through the three kingdoms of Scotland, England, and Ireland; and that, nothwithstanding of the strong efforts of hell and earth, since that time, to have them buried in utter silence, yet this day, God, in his adorable providence, is making these covenant-engagements with him to peep from under the ground. 2dly, I judge the place of their begun resurrection somewhat remarkable, namely, in the town of Stirling, where that faithful witness, Mr James Guthrie, minister of the place, was stoned, and otherwise maltreated and abused, by a malignant party, for his faithful adherence unto the covenanted reformation, and who also suffered martyrdom in the same cause, in the Grassmarket of Edinburgh. And although we be shut out of the legal synagogue of the place, have not access to speak in the pulpit of that eminent light of our Israel, yet, it is worthy of our observation, that God has, in his holy providence, brought a place of worship out of the old quarry, where we may worship him, even in Stirling, and set about the renovation of our solemn covenant-allegiance unto the exalted King of Zion.

Perhaps some may say, as in Neh. 4, "What will these feeble associates do? will they make an end in a day? will they revive the stones out of the heaps of the rubbish, which are burnt?" I answer, It is all one with God to work by many or by few; by the weak things of the world, or by the great and mighty, who appeared for this cause at our reformation. I remember a scripture or two that has been comfortable to myself since the first beginning of the work that God has been employing us in for some time past. One you have, Mic. 2:13, "The Breaker is come up before them; they have broken up, and have passed through the gate, and are gone out by it, and their King shall pass before them, and the Lord on the head of them." The other is, Matth. 28 ult., being Christ's parting word of promise to his disciples immediately before he ascended up on high, "Lo, I am with you alway even unto the end of the world." In the faith of his faithful word of promise, though our hands be weak and few, we are to set forward in this great work. The apostles were but twelve poor fishermen, sent out to build the kingdom of Christ, and to encounter hell and earth, principalities and powers, and the rulers of the darkness of this world; and yet, the Breaker going up before them, the Jewish economy is unhinged, the idolatries of the Gentile nations fallen down, and the power of the Roman empire is made to stoop to the obedience of Christ, the Prince of the kings of the earth. And what do we know, but the Lord may so far countenance the little mint we are making to own the royal authority of Zion's King this day, as to determine all the inhabitants of Britain and Ireland, in his own time to do the same, and again, like Ethiopia, to stretch out their hands to God, and to return to him, from whom they have so far departed. His blessing upon this essay will do it effectually; for "his hand is not shortened, that he cannot save; neither his ear heavy, that he cannot hear.

Is. 22:24, "And they shall hang upon him all the glory of his Father's house, the offspring and the issue, all vessels of small quantity: from the vessels of cups, even to all the vessels of flagons."

THE FIRST SERMON ON THIS TEXT

IN this chapter, from ver. 20, we have an illustrious prophecy of the kingdom and government of the glorious Messiah, under the type of Eliakim's preferment and promotion in the kingdom and government of Judah, as appears by comparing ver. 22 with Rev. 3:7, where Christ applies this passage to himself. More particularly we have,

1. Eliakim's call unto his honourable employment, whereby is represented Christ's call unto his mediatory work and office: ver. 20, "And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah." Christ did not run unsent, like many in our day, who intrude themselves into the office of the ministry, Is. 42:6; Heb. 5:4, 5, he did not take the honour unto himself, but was called of God, as was Aaron.

2. We have the badges of honour bestowed upon him in consequence of his call: ver. 21, 22, "And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand, and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder: so he shall open, and none shall shut, and he shall shut, and none shall open." (1.) He is clothed with a royal robe. So Christ is clothed, Rev. 1, with a garment down to the foot, that serves to cover and adorn himself and all his members; and his robe is so odoriferous, with the holy anointing oil of the Holy Ghost, that they perfume the ivory palaces, Psal. 45:8. (2.) He is strengthened with a girdle, a girdle of truth and faithfulness; he is always ready girded for the execution of his work. (3.) He hath the keys of the house committed to him, and the sole government; he opens, and none shuts, &c., the keys of the heart, and the keys of hell and death are in his hand.

3. We have his confirmation in his honourable office and station; he is "fastened as a nail in a sure place;" ver. 23, "And I will fasten him as a nail in a sure place," &c. Christ is nailed in his mediatory work and office by an eternal decree, Psal. 2:6, and by the oath of God, Psal. 110:4; and all the powers of hell and earth shall never loose this nail. Many attempts have the powers of hell and earth made to loose this nail, but the gates of hell could never, and never shall accomplish their design.

4. We are here told to what advantage he should discharge his trust: "He shall be for a glorious throne to his Father's house." God manifested in the flesh, or God reconciling the world to himself in Christ, is the throne of grace to which we are called to come with boldness, that we may obtain mercy, and find grace to help in time of need: and this may well be called a glorious throne, because there is, in this dispensation of grace, the brightest display of the glory of God; the views of which made the angels, Is. 6, to cover their faces with their wings, and Luke 2, to tune their harps at his incarnation and birth, crying, "Glory to God in the highest." Christ is the ornament of his Father's house, the brightness of his glory, and the brightest crown that ever adorned the human nature. Heaven and earth has credit by him. Solomon tells us, Prov. 26:6, that "he who sends a message by the hand of a fool, cutteth off the feet, and drinketh damage;" i.e., he sullies his own character, ruins his business, and is a reproach to him that sent him. But Christ, the Sent of God, the great Apostle and High Priest of our profession, he managed the affair of redemption, in which he was employed, to such advantage, that all parties concerned in his embassy to this lower world, reap advantage and honour by him; he restores what he took not away, even glory to God, and salvation and happiness to lost mankind.

5. We have Christ's pre-eminence in God's family, and the dependence of all the domestics upon him: ver. 24, And they shall hang upon him all the glory of his Father's house, &c.

Where we have, 1st, The designation given unto the church of God; it is called, "The house of the God and Father of Christ." God has a higher and a lower house. His higher house is heaven, where is the residence of the church triumphant, Is. 14:2. His lower house is the church militant: 1 Tim. 3:15, we read "of the house of God, which is the church of the living God." See Heb. 3. Christ was sent and received gifts for men, that the Lord God might have a house wherein he might dwell with men, Psal. 68:18.

2dly, We have the nature and quality of the house: it is glorious, there is glory in it: Is. 4:5, where the prophet, speaking of the church of Christ under the New Testament, says, "The Lord will create upon every dwelling-place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence." And Psal. 87:3, "Glorious things are spoken of thee, O city of God." There is a visible glory in the church visible, of which we read, Rom. 9:4. "To them belonged the adoption, and the glory. Some view of this glory and majesty made Balaam, when he saw the comely order of the tents of Israel and God's tent, or tabernacle, in the midst of them, to cry out, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! The Lord his God is with him." There is such a divine majesty in the church of Christ, when her doctrine, discipline, worship, and government are ordered according to the pattern shewed in the mount, and so much of a divine lustre, as strikes beholders both with terror and admiration; for then it is that "she looks forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners," unto all the enemies of Christ; so was it in our own land, in our reforming period. And as there is a visible glory in the church visible, so there is an invisible glory in the church invisible. God communicates something of the divine glory and image unto every one of his children: "The King's daughter is all glorious within." Through justifying and sanctifying grace, they who had "lain among the pots," become like "the wings of a dove covered with silver, and her feathers with yellow gold."

3dly, We have the high and honourable station that Christ hath in his Father's house; he is the great Master-household, and the whole family is committed to him, and is said to "hang upon him as a nail fastened in a sure place." Of which more afterward.

4thly, We have the common consent of the whole family unto his management; They shall hang upon him all the glory, &c.; i.e., the Father of the family, and the whole offspring of the house, concur amicably that he should have the sole management. God the Father cries, "He is mine elect in whom my soul delighteth; and I have laid help upon one that is mighty;" and all the family in a day of conversion, having the light of the knowledge of the glory of God in the face of Christ darted into their hearts, unanimously cry, every one, Approve, approve, approve!

5thly, We have some account of the furniture of the house committed to the management of the great New Testament Eliakim. (1.) The glory. (2.) The offspring and issue. (3.) The vessels of small quantity, from vessels of cups, even to all the vessels of flagons. By which we are to understand believers, for they are the children of God, and the seed of Christ by regeneration; and likewise called vessels, because they are the recipient subjects of divine grace, which is the wine, milk, and honey of the house. But of these things more afterward, if the Lord will.

The doctrine that offers from the words is this:

DOCT. "That as the church is the house of God, so Christ is the sole manager of it, and all its concerns hang upon him as upon a nail fastened in a sure place." And they shall hang upon him all the glory, &c.

In discoursing this doctrine, through divine assistance, I incline to observe the following method:

I. I would shew that the church is the house of God, and shew somewhat of its glory.

II. That Christ is the great manager of the house.

III. That he is fastened in the management like a nail in a sure place.

IV. Shew that all its concerns hang upon him, all the glory, all the offspring, and all the vessels of a lesser and greater quantity.

V. Why the management of the house is committed to him.

VI. Make some application and improvement of the whole.

I. The first thing in the method is, to shew that the church is the house of God.

This is clear from the whole current of scripture; I only quote two or three texts to this purpose. Is. 2:2, 3, where there is a prophecy in the church of God in the days of the New Testament, "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the house of the Lord, to the mountain of the house of the God of Jacob," &c. Heb. 3:6, Christ is said to be "faithful as a Son over his own house; whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end." Heb. 10:21, Christ is called "the high priest over the house of God." 1 Pet. 2:5, Believers "are built up a spiritual house." Now, how fitly the church is called the house of God, will appear by the following particulars.

1. He is the founder of the house: Is. 14 ult., "What shall one answer the messengers of the nation? God hath founded Zion." And like a wise builder, he doth not lay his foundation upon the sand, but upon the rock, against which the gates of hell shall never prevail. He hath founded the earth upon the seas, a fluctuating and unstable element; but when he builds a house, wherein he might dwell among men, he builds it upon a rock, and upon the holy mountain of the divine perfections as they are manifested in Christ. And as he lays the foundation, so he rears up the superstructure. It is God that doth build up Jerusalem; he it is that digs the stones out of nature's quarry, and joins them to the foundation that he hath laid in Zion.

2. He is the purchaser of the house; he hath bought it with an immense sum, not of silver and gold, but with the red gold of the blood of his eternal Son, Acts 20:28; 1 Pet, 1:18, 19. All the vast sums expended in building the temple of Solomon were but a mere trifle in comparison of what was laid out in the purchase of the New Testament church.

3. Having purchased the house, it follows that he is the sole proprietor of it, and of everything in it or about it: "The Lord's portion is his people: Jacob is the lot of his inheritance." His treasure, his peculiar treasure, is kept here: Here he hath his jewels, his crown, and diadem: "Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God." The house, I say, and all its valuable furniture, are his property.

4. It is fitly called his house, because here he hath his abode and residence; he shews himself present in his church, both in a symbolical, gracious, and providential way: Psal. 132:13, 14, "The Lord hath chosen Zion: he hath desired it for his habitation. This is my rest for ever: here will I dwell, for I have desired it." Thus you see that the church is a house, "whose builder and maker is God."

And hence it naturally follows, as is here supposed, that it must be a very glorious structure. The plan of it was laid by Infinite Wisdom from all eternity: Prov. 9:1, "Wisdom hath builded her house, she hath hewn out her seven pillars." There being a joint concurrence of all the Three Persons of the glorious Trinity, it must needs be a consummate piece of workmanship.

I give you at present a little glimpse of the glory of this house in a few particulars, because I may have occasion afterwards, if the Lord will, to insist on these at greater length, when I come to shew how all the glory hangs upon the Nail fastened in a sure place.

1. The foundation of the house is glorious; the stones are laid with fair colours, and its foundations with sapphires. When God is to lay the foundation of his church, he invites all the world to come and behold its glory: Is. 28:16, "Thus saith the Lord God, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious corner-stone, a sure foundation." This foundation is none other than Christ, the brightness of the Father's glory, as the apostle Paul declares, 1 Cor. 3:11, "Other foundation can no man lay, than that is laid, which is Jesus Christ." Such is the glory of the foundation, that it transmits a divine glory upon all the inhabitants, all the vessels of the house.

2. The form of the house is glorious, when moulded according to the pattern shewed in the mount of divine revelation. A house must needs have a form; to deny this is to make it like the primitive chaos, Gen. 1:2, "without form, and void." The Old Testament church had a certain form both of doctrine, worship, discipline, and government; much more must the New Testament church, considering that the whole Mosaic œconomy was but like a porch to lead the world in to the greater glory of the New Testament dispensation. This the apostle argues at length, 2 Cor. 3, from ver. 7 to the close. Of this form of the house the prophet Ezekiel speaks as a thing most sacred, chap. 43:10, 11, "Thou son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities, and let them measure the pattern. And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them." Where you see that the form and fashion of the church of the New Testament, among the Gentile nations, is reckoned by God such a sacred thing, and of so great importance, that the prophet, and consequently all ministers of Christ, are commanded expressly to shew the form and fashion of it, from the pattern described in the mount of divine revelation; and not only so, but to write it in a book, that they may keep the whole form thereof, and all the ordinances thereof, and do them. I do not know if, in any nation under heaven, this precept has been more literally and expressly obeyed and fulfilled. The form of doctrine, and of sound words, is drawn out of the scriptures, in the Confession of Faith; the form of worship, in the directory for the public worship of God through the three kingdoms; the form of church government, the ordination of ministers, and books of discipline, all drawn out of the scriptures of truth, and written or printed in a book, and the whole land brought under the bond of a solemn covenant to observe and do accordingly; which covenant we that are ministers are about to renew this day. And seeing this is the case, what shall we think of the doctrine of Mr George Whitefield, who lately traversed up and down the land with so great applause and disseminated his latitudinarian principles, as if the church of Christ had no form of government established by Christ, and therefore non-essential, and a matter of indifference whether the church of Christ be of the Episcopal, Presbyterian, or Popish form, providing that people were acquainted with the essentials of Christianity, and were good men in the main? All this poisonous doctrine he hath propagated under the specious pretence of advancing a catholic love and communion among good men of all denominations. Who does not see this to be a battery raised against the covenanted form of doctrine, discipline, worship, and government of the church of Christ in the three kingdoms, and particularly the last, viz., the Presbyterian form of government? which yet is so clearly founded upon the word of God, that when the articles of government, and the scriptures that support them, were read to him (Mr Whitefield) by a company of ministers here present, he had not a mouth to object against any one of them. And yet how lamentable is it to see such a number of professed Presbyterian ministers, and others, blown away from their covenanted Presbyterian principles, into the latitudinarian and sectarian camp, by the breath of an English priest, whom they took into full church communion with them? No wonder though they were left to adopt that awful delusion that has followed upon his ministrations in this land, agreeable unto the threatening denounced against those who do not receive the truth in the love of it, 2 Thess. 2:10–12. It is true, they who have been left to adopt his ministrations, and to partake of that delusive influence that has attended it, they cry it up as an excellent work of the Spirit of God; but some of us have not wanted opportunity to know the contrary, that instead of being a spirit of truth and love, it is a spirit of malignancy and enmity against the truth, and covenanted cause of God in this land, and that it inspires the convicts and subjects of it with an inveterate prejudice against those who bear up the testimony of Jesus, and do not strike sail unto the corrupt established church, and the course of defection she is carrying on in opposition to solemn covenants for reformation. The walls and ramparts of Presbyterian church-government have endured many a blast of the wind of hell in this land, and no wonder, because it is founded upon a rock; and I make no doubt but it shall stand this effort of the gates of hell also. The form of the house of God, I say, is glorious, as is the form of every work of his hand. And therefore let us still "walk about Zion, and go round about her, and mark her towers and bulwarks, that we may tell it," in a way of testimony and solemn covenanting, "unto the generations following; for this God," who has set up the towers and walls of his church among us, "is our God in covenant for ever and ever, and he will be our guide even unto death," Psal. 48 at the close.

3. The door or entry of the house is glorious. And if you ask, What is the door of the church visible or invisible? I answer, Christ answers the question, John 10:9, "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." This is the gate of God, by it the just shall enter in; and by it the sinner may enter in, and become just: no sooner doth he enter this door by faith, but he is clothed with the garment of salvation, and covered with the best robe of the imputed righteousness of Christ; yea, becomes the righteousness of God in him, he being "the end of the law for righteousness unto every one that believeth."

4. The pillars of the house are glorious: Prov. 9:1, "Wisdom hath builded her house, she hath hewn out her seven pillars." These pillars are the perfections of the divine nature, as they are displayed and manifested in Christ, his wisdom, power, holiness, justice, mercy, love, and faithfulness; all which do, with a pleasant harmony, combine to support the fabric of the house of mercy, which God has said shall be built up for ever.

5. The ordinances of the house are glorious; there Christ and his family do meet, and have fellowship one with another, David, Psal. 84, cries out, "How amiable are thy tabernacles, O Lord of hosts! One day in thy courts is better than a thousand: I had rather be a door-keeper in thy house, than dwell in the tents of sin." And when he was, through the fury of Saul, and other persecuting enemies, driven to the wilderness of Judea, and so deprived of access to these galleries of the King of glory, where he used to enjoy communion with him, how doth his heart and flesh cry out after the living God? Psal. 63, and Psal. 42. And they that have David's experience of fellowship with God in his ordinances, will be ready to say with him, "I love the habitation of thy house, and the place where thine honour dwelleth."

Not to multiply particulars, all the offspring of the house are glorious: "The King's daughter is all glorious within; her clothing is of wrought gold." The servants of the house are glorious in the eye of the church: "How beautiful upon the mountains are the feet of them that preach the gospel of peace!"

Thus I have given you a short hint concerning this house and its glory; neither time nor strength will allow me to go on to the other particulars proposed in the prosecution of the doctrine, and therefore must refer them till God shall give another occasion; and because the great work of the day is before us, therefore I shut up at present with two or three inferences from the text and doctrine.

1. See hence what happy and privileged persons believers are, who are the offspring and issue of this family, being born of God, and having a name and a place in his house, even an everlasting name which shall never be cut off. "O," says David, "Blessed are they that dwell in thy house, for they are still praising thee. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord!" Only let it be remembered, there is a great difference between a free-born son, and a servant in the house, who is working for his lawful wages; for the son abideth in the house for ever, but the servant at term-day is turned to the door. There is a difference between a coming into the house for a while, and a being planted there by regeneration; for "they that are planted in the house of the Lord, shall flourish in the courts of our God," &c. They are the trees of righteousness, the planting of the Lord, in whom he will be glorified.

2. See what a dangerous risk they run who do injury to this house; instead of building the house of God, do their utmost to pull it down, and raze it to the foundation. There are a generation of men in our day, who turn the house of Christ's Father into a den of thieves, who plunder the house of its valuable furniture, and spoil the offspring and issue of the house of their valuable privileges. They call themselves the servants of the house, and yet, contrary to the laws of the house, they beat and cast out their fellow-servants, for no other cause but for contending and witnessing against them in giving away the rights of the church, and of the Lord's little ones, unto the world's great ones, particularly in the important affair of electing ministers, that are to have the charge of souls. In a word, truth falleth in the streets, equity cannot enter, error in doctrine is patronised, the keys of discipline perverted; they go to, as with axes and hammers, to break down the carved work of reformation, which, by the authority and oath of God, we are bound to maintain, preserve, and defend. Well, but shall they always trample on the divine authority, and break God's covenant, and escape? No, they shall not, says God, Ezek. 17:18. Jerusalem will yet be a burdensome stone; and the head-stone of the corner, which they reject, will in the event fall heavy upon their heads, and grind them to powder, Zech. 12:1–3; Psal. 2:1–4; Dan, 2:44, 45, &c.

3. If Christ be the sole manager of his Father's house, and doth all the glory of it hang upon him? then it ill becomes any crowned head to wear the jewel of supremacy in and over the church, which is the house of the living God, save he only whom God hath anointed King over his holy hill of Zion. The Pope, or Antichrist, pretended to this supremacy; and when King Henry VIII. of England renounced the Pope's jurisdiction, he took that jewel of the crown of Christ, and set it in his own crown, and got himself proclaimed head in all causes, not only civil, but ecclesiastic, and the oath of supremacy imposed in consequence thereof upon the subjects of England, and there it stands to this day. This supremacy, at the restoration of King Charles, was extended to Scotland, and an absolute power granted to the king, to mould the church of Christ according to his pleasure. Upon which, contrary to the oath of God, lying upon himself and the whole land, the whole covenanted work of reformation from 1638, and the obligation of our solemn covenants for reformation, were rescinded by acts of parliament, some of which are not to this day abrogated. Our forefathers witnessed against these things, and many of them sealed their testimony with their blood. Their testimony, for Scotland's reformation and solemn covenants, has never been fairly adopted by the church of Scotland, since the deliverance God wrought for us at the Revolution; but, on the contrary, a conspiracy has been found among the prophets of our Israel, for burying that testimony, and our solemn covenants for reformation, in utter silence and oblivion. However, God, who takes the wise in their own craftiness, and turns the counsel of the froward headlong, has, in his overruling providence, raised up that testimony, and a judicatory upon the footing of the covenanted reformation, who are this day met together, on design to revive and renew our covenant-allegiance unto the exalted King of Zion, after the example of our worthy forefathers, and the precedents thereof which stand upon record in scripture, particularly, Deut. 29:10–16; Neh. 9:38. But these things I cannot insist upon at present.

I shall only add another inference from the text, though I have not yet insisted on the doctrinal part from which it flows. Is it so, that all the glory of the house of God, the offspring, issue, and all the vessels of the house, hang upon Christ, as upon a nail fastened in a sure place? This serves to shew where the stress of our covenanting in a way of duty doth lie, namely, upon the great Manager: for without him, we can do nothing, and without faith in him and a single dependence upon him, it is impossible to please God; he is the strength of Israel, and the horn of salvation, upon whom all our engagements to duty must hang. And therefore let us set about this work with the eye of faith fixed upon him, as the glory of our strength, saying, with David, "We will go in the strength of the Lord God, making mention of his righteousness, even of his only." But neither time nor strength allows me to go farther at present. The Lord bless what has been said.*

Is. 22:24, "And they shall hang upon him all the glory of his Father's house, the offspring, and the issue, all vessels of small quantity: from the vessels of cups, even to all the vessels of flagons."

THE SECOND SERMON ON THIS TEXT

HAVING discoursed the first general head in the prosecution of the doctrine, I proceed now to,

II. The second thing proposed, which was, to shew, that as the church is the house of God, so Christ is constituted the great Manager of his Father's house, all the concerns of it are committed to his care. There is nothing clearer than this from the scriptures of truth. Is. 9:6, "Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder." Mic. 5:2, "Out of Bethlehem shall he come forth unto me, that is to be ruler in Israel: whose goings forth have been from of old, from everlasting." But this will be farther cleared in the induction of the following particulars.

1. In the council of peace, from eternity, he was chosen to be the builder of the house. It was enacted at that council-table, from eternity, as in Zech. 6:12, 13, "Behold, the man whose name is the BRANCH, he shall grow up out of his place, and he shall build the temple of the Lord, and bear the glory, and sit and rule upon his throne." As by him, who is the wisdom of God, and the power of God, he brought a beautiful world out of the barren womb of nothing; so by him he rears up a beautiful habitation for himself among men, out of the vilest of materials, which were good for nothing but to be faggots for the fire of hell.

2. As he is the builder, so he is the Father, and the everlasting Father of the family: Is. 9:6, "His name shall be called, The everlasting Father." The first Adam was but a short-lived father unto his family; although he lived a long natural life, nine hundred and thirty years, yet he soon died as a covenant-head, and left his family like a company of fatherless orphans cast out to the open field, without any eye to pity them among men or angels. But when God, in his infinite love, is to take up a new family among the sons of men, he provides also a new Father, an everlasting Father, for them. God had promised to his beloved Son a seed to serve him, Psal. 22, and that he should see his seed: and that they might never more be orphans again, he constitutes his own Son, the Son of his love, God blessed for ever, to be their everlasting Father, and through him the Father of Christ becomes their Father also.

3. He is the great Oracle and Counsellor of the house; Is. 9:6, "His name shall be called the wonderful Counsellor." And O what happiness is it to the offspring and issue, that they have such a Counsellor to go to in all their perplexing cases, who hath all the treasures of wisdom and knowledge hid in him, and therefore can never give the counsel that causeth to err! There is no searching out of his understanding; he was never bemisted, or nonplussed, with difficult cases; yea, he is, both by office and promise, engaged to lead the blind in the way they know not, to make darkness light before them, and crooked things straight. The faith of this made David sing, Ps. 73:24, "Thou wilt guide me by thy counsel, and afterward thou shalt bring me to thy glory."

4. He is the great Priest over the house, Heb. 10:21. As the high priest under the law was over the temple, so Christ is the great High Priest over the house of God, and as such he is entered within the vail of the visible heavens, to appear in the presence of God for us, to represent our persons, and to offer up the prayers of the church with the much incense of his intercession.

5. He is the great Lord-treasurer of the house; yea, he himself is the treasury of the house; for "it hath pleased the Father, that in him should all fulness dwell, that out of his fulness we all might receive grace for grace." As all the stores of Egypt were in the hand of Joseph, so all the stores of grace are in the hand of our Jesus. The whole blessings and gifts of the covenant of grace lie ready in his hand for the use of the offspring; and whenever the children or servants of the house want furniture, either for work or warfare, they have no more ado but to come unto him for it, and whoever comes unto him, he will in no wise cast out. For,

6. He is the great Lord-steward or Dispenser of the house; it is he that gives the offspring and issue their food in due season; there is not a crumb of the children's bread but passes through his hand, and his very hand perfumes the food to the true-born children of the family, for his fingers drop sweet-smelling myrrh; and whenever they get a meal from him, their hearts are so cheered with it, that they are ready to sing, as Eph. 1:3, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ Jesus."

7. He is the Lawgiver of the house: Is. 55:4. "I will give him for a commander to the people." Which may be understood not only in a military but forsenic sense, because all the laws of a God-Creator are issued to the offspring of the family through him; for "we are not without law to God, but we are under the law to Christ;" and as such, all the children of the house cry out with one consent, Is. 33:22, "The Lord is our judge, the Lord is our king, the Lord is our lawgiver," or, as it is in the Hebrew, "our statute-maker:" and this is it that makes the law to the believer a law of love, and a law of liberty; his yoke is easy, and his burden light; and his commandments are not grevious;" the love of Christ constrains them to obey, and run like the chariots of a willing people." So I say, he is the Lawgiver of the house, and we that are ministers are expressly ordered to "go and teach all nations, to observe and do whatsoever he has commanded us," Matth. 28 at the close. And therefore, whatever ministers or church officers teach or act in the house of God, that is inconsistent with his orders, they have him to reckon with. And what sort of a reckoning they will meet with, at the coming of the great Master, see Luke 12:45–47, "But and if that servant say in his heart, My Lord delayeth his coming; and shall begin to beat the men servants, and maidens, and to eat and drink, and to be drunken: the lord of that servant will come when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes."

III. The third thing in the method was, to shew that Christ is fixed, in the management of the house of God, as a nail in a sure place. This will appear, if we consider,

1. That there is an irreversable decree passed in heaven for it, that he should be the sole manager and governor of the house: Ps. 2:6, 7, "I will declare the decree: the Lord hath said unto me, Thou art mine only Son, this day have I begotten thee. I have set or anointed him King in my holy hill of Zion." And therefore they who go about to dethrone him, as head and King of Zion, or to invade his sovereignty, as some have done of late, they make but as vain an attempt, as one who with his hand attempts to remove mountains of brass; yea, these mountains of brass, I mean the divine purpose establishing Christ's government, will crush and grind them to powder in the issue, however light an account they make of it at present.

2. He is fixed in the administration of the house, with the solemnity of a covenant transaction: Ps. 89:3, "I have made a covenant with my chosen:—Thy throne shall be established for ever." In the council of peace, between the Father and the Son, it was concluded, agreed, and finally ended, that the Son of God should reign over the house of Jacob for ever: and, for further security, this is recorded in the volume of God's book.

3. With the solemnity of an oath taken by the great JEHOVAH. This is one of the immutable things wherein it is impossible for God to lie: Ps. 89:4, "Once have I sworn to build up thy throne, and perpetuate thy seed." And if God hath interposed his oath, all controversy should be at an end about Christ's supremacy in the house of God.

4. In his oath he pledges the brightest jewel of the crown of Heaven, the most dazzling perfection of his nature: "I have sworn by my holiness, I will not lie unto David," &c. He will as soon cease to be a holy God, as suffer his Son's authority in his house to be overturned.

5. He is fixed in the management by a solemn call and investiture: "I the Lord have called thee," Is. 42:6; Heb. 5:4. he was "called of God, as was Aaron." And as for his inauguration into his mediatory offices of Prophet, Priest, and King of his church, we read of it in the context: and Matth. 3 at the close, when the heavens were opened, a voice heard from the excellent glory, "This is my beloved Son, in whom I am well pleased;" and the Spirit, at the same time, descending upon him in the likeness of a dove.

6. He is fixed in the government by an actual possession of the throne, he is set down at the right hand of the Majesty on high: Ps. 110:1, "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." See this actually fulfilled, Phil. 2:9–11, "Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess, that Jesus Christ is Lord, to the praise and glory of his eternal Father."

7. He is fixed in the government of the church, by a complete victory over all his and his church's enemies, so that none of them are capable to give him the least disturbance. The head of the old serpent is bruised, sin, that first-born of the devil, is finished, and transgression ended, the world is overcome, death is unstinged, the curse of the broken law is abolished, torn, and disannulled, hell and death bound and cast into the lake that burneth with fire and brimstone.

Thus you see that our great Immanuel is fixed in the government of his Father's house, like a nail fastened in a sure place.

IV. The fourth thing in the method was, to shew that the whole house, with all its appurtinances, hang or depend upon this blessed nail that is fastened in a sure place. I shall confine myself to the text; and there we find three things mentioned, that are said to hang upon our blessed Eliakim. 1. All the glory. 2. All the offspring and issue. 3. All the vessels of the house, from vessels of cups, to vessels of flagons. A word to each of these.

First then, All the glory of the house hangs upon our Lord Jesus Christ. I gave already a hint to prove that the house is glorious; but now I would enlarge it a little, in order to let you see, that every glorious thing in the house of our God hangs upon the nail that he has fastened in a sure place; and you may take up this in the following particulars.

1. God's presence in a church is that which makes her glorious: Ps. 50:2, "Out of Zion, the perfection of beauty, God hath shined." Ps. 76:1, 2, "In Judah is God known: his name is great in Israel, in Salem, also is his tabernacle, and his dwelling-place in Zion." When God withdraws from a church, the ways of Zion do mourn, and a dismal Ichabod is to be read in every corner of her streets, "The glory is departed." Well, this glory hangs upon Christ, for it is owing to him that the tabernacle of God is with men. Unless God were in Christ reconciling the world to himself, if he had not been well pleased with his person, his mediation, and smelt a sweet savour in the sacrifice of his death, the Lord God had never taken up house again with men, no more than with the angels that fell. It is owing to Christ's appearing in the presence of God for us in heaven, that God's delights are with the sons of men upon earth.

2. The revelation of the mind and will of God in the scriptures of truth, is the glory of the church, and as necessary for her as the light of the sun in the firmament is unto this lower world. This is "as a light shining in a dark place, to which we do well to take heed, until the day dawn, and the day-star arise in our hearts." This was the glory of the church of Israel, that God gave his statutes and testimonies unto them when he dealt not so with every nation. This makes the church a Goshen, a land of light, when the rest of the world are the dark places of the earth, full of the habitations of horrid cruelty. Now, this revelation hangs upon the nail fastened in a sure place; for Christ is the Alpha, and Christ is the Omega of the whole scriptures. He is the glorious Author of it: "The only begotten Son, who is in the bosom of the Father, he hath revealed him," John 1:18. It is only the Lion of the tribe of Judah that opens the book, and looses the seven seals thereof. He is the subject matter of the scriptures, for "to him bear all the prophets and apostles witness;" they are just the record of God concerning Christ; hence Christ declares, John 5:39, "These are they which testify of me." He is the end of the scriptures; they are pointed to him, as the needle in the compass points to the pole star; the very design and end of the Bible is, what the star in the heavens was to the wise men of the east, to shew them where Jesus the King of the Jews is to be found, John 20:31. "These things are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name."

3. A faithful ministry is the glory of a church; for where these are wanting, the house of God is turned into a den of thieves, and grievous wolves, that plunder the house instead of preserving or defending it. Faithful ministers are the watchmen, that give warning when the house is in danger by invading enemies; they are the stewards that dispense the bread of life unto the children of the family: they are the lights of the house, which are not to be under a bushel, but upon the candlesticks, that they may scatter the light through the house, for the benefit of the whole: hence they are called the glory of Christ; much more are they the glory of the church. Now this glory hangs on the nail fastened in a sure place, for it is he that gives the church pastors according to his heart, to feed his people with sound wisdom, Jer. 3:15, and Eph. 4:11, 13, "When he ascended up on high, he gave some apostles, prophets, evangelists, pastors, and teachers, for the edifying of the body." They have their commission from him; for "no man taketh this honour unto himself, but he that is called of God, as was Aaron." They have their furniture for work and warfare from him, and he sends none a warfare upon their own charges; it is he that puts the treasure in earthen vessels. They have their success from him; he makes them able as well as successful ministers of the New Testament; he teaches them to be fishers of men; and Paul himself may plant, and Appollos water, but he gives the increase. He it is who creates the fruit of the lips, and gives the tongue of the learned.

4. The ordinances of the gospel, dispensed in purity by faithful ministers of Christ, are the glory of a church. These are "the gates of Zion, which God loves more than all the dwellings of Jacob;" these are God's tabernacles, which David knew to be so amiable, that he envied the sparrows and swallows that had access there, while he was excluded from attending them, Ps. 84:3, and 27:4. It is in the ordinances of the gospel that the saints enjoy fellowship with God, and receive communications of his grace; hence compared to pools that afford water to the weary traveller, and wells out of which they draw water with joy, and breasts at which the babes of grace are suckled. Well, all the ordinances of the gospel hang upon the great Manager, such as word and sacrament, prayer and praise. The preaching of the word is of his appointment, Mark 16:15, "Go ye into all the world, and preach the gospel to every creature." Our authority to baptize is from him, Matth. 28 at the close, "Go teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." The sacrament of the Lord's supper carries evidently his stamp, "What I have received of the Lord, that do I deliver unto you," 1 Cor. 11:23, &c. And as they are of his institution, so it is he, by his own presence, and the influence of his Spirit in them, and with them, who gives them their success and sweetness. Through him it is that these ivory palaces smell of myrrh, aloes, and cassia, whereby he and his people are made glad. He fills the pools with water, by causing the rain to come down, even the former and latter rain of his quickening and comforting influences; and without him these ordinances are but as dry breasts, and miscarrying wombs.

5. The judicatories of a church, higher and lower, constitute in his name, and moulded according to his appointment, for the government and for the exercise of the keys of discipline; these I say, are the glory of a church, for these are "the thrones of judgment, the thrones of the house of David." When these courts, constituted in the name of the King of Zion, proceed in their management with an eye to the honour of Zion's King, and according to that complete system of laws that he has given in his word, then it is that a church "looks forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners," unto all ignorant, erroneous, or scandalous persons; and her very enemies are obliged to say of her, as Balaam said of Israel, "How goodly are thy tents, O Jacob!" &c. Now, all this glory hangs upon the nail fastened in a sure place, for he alone is King in Zion, the government is upon his shoulders. He it is that gives the keys of the kingdom of heaven unto his office-bearers, and promises that "what they bind on earth, shall be bound in heaven; and what they loose on earth, shall be loosed in heaven;" and where they assemble in courts for discipline, he "will be in the midst of them."

6. The covenants of a church are her glory; God's covenant of grace and promise, and their covenants of duty and gratitude, Rom. 9:4, it is said of the Old Testament church "To them belonged the adoption, the glory, and the covenants." God's covenant of grace and promise is the glory of a church. It was the misery of the poor Gentiles under the Old Testament, before the coming of Christ, that they were "strangers to the covenants of promise." This is the church's charter for all her immunities and privileges, visible or invisible, for the life that now is, and that which is to come: and it is "an everlasting covenant, well ordered in all things and sure:" and him that takes hold of this covenant, "even him will God bring to his holy mountain, and make joyful in his house of prayer," Is. 56. Now, this covenant hangs upon Christ, the nail fastened in a sure place; for God has "given him for a covenant unto the people;" it was made with him as a second Adam, and with his seed in him; he has fulfilled the condition of it, by the holiness of his nature, the obedience of his life, and the satisfaction made by his death; his fulfilling the commands and demands of the broken covenant of works, is the very condition of the covenant of grace, and by virtue of his doing so the cry comes out, Is. 55:1, "Ho, every one that thirsteth, come ye to the waters; he that hath no money, let him come; come, buy wine and milk without money, and without price." The covenant, and all the blessings and promises of it, hang upon this blessed nail; they are all in him, and "in him yea and amen."

Again, our covenants for duty, obedience, and gratitude, they hang upon this blessed nail. These are the glory of a church and land, as they were unto the church of Israel. God avouched them to be his peculiar people, and they avouched him, by solemn covenant, to be their God; on which account they are called Hepbzibah, and Beulah; a people married to the Lord. This was the glory of this land, and of the three nations, though perfidiously broken, burnt, and buried. Blessed be God there is some small degree of a resurrection of these solemn covenants, by what has been lately transacted in this place.

But now, I say, the glory of all our covenants, and engagements unto personal or public reformation and obedience, must needs hang upon this nail fastened in a sure place. When men engage to duty in a legal way, in the strength of their own covenants, vows, promises, and resolutions, without fastening faith's gripes upon the nail in a sure place, for righteousness and strength, they do only make to themselves ropes of sand, that will fall asunder as fast as they can make them. Christ only is "the strength of Israel;" all our funds of grace lie in him, "in whom it has pleased the Father that all fulness should dwell." And whatever duty we engage to should be in the strength of promised grace for assistance, and in the faith of his righteousness and intercession for acceptance: Is. 45:24, "Surely, shall one say, In the Lord have I righteousness and strength. I will go (says David) in the strength of the Lord God: I will make mention of thy righteousness, even of thine only." And it is in this way that his commandments are not grievous, his yoke easy, and his burden light.

7. The multitude of real converts is the glory of a church; for they are called "a crown of glory in the hand of the Lord, and a royal diadem in the hand of our God." It is spoken of as the glory of Zion, that "this man and that man was born there," for then "the Highest himself doth establish her;" and it is prophesied and foretold of the New Testament church, that "more should be the children of the desolate, than of the married woman; that a willing people shall be made in the day of his power;" and that these should be "like the drops of dew from the womb of the morning; that the city shall flourish like the grass" for multitude of converts. Well, this glory of the church hangs upon Christ; for it is by the rod of his power that this is effected and brought about; of his own will he begets us by the word of grace. And when he makes us fishers of men, and directs us when and where to let down the net, a multitude of fishes are enclosed; a seed is begot to serve him, which shall be counted to him for a generation, who shall declare his righteousness to a people who are not yet born?

8. The purity, holiness, and faithfulness of church members is the glory of a church, when that motto is written upon the conversation, walk, and talk of professors, "Holiness to the Lord." Well, this glory of the church hangs upon this blessed nail; for it is by virtue of their union with him, the living root and head of influences, that they derive sanctifying influence from him; for except we abide in him, and he in us, we cannot bring forth much fruit; yea, without him we can do nothing. "I am (says the Lord) like a green fir tree, from me is thy fruit found." Let men talk of their moral virtues as they have a mind, they will make never a saint, or a holy person, until he be lopt off from the first Adam, and his covenant of works, and be planted in Christ by regenerating grace: for "can a man gather grapes of thorns, or figs of thistles?" The tree must be made good, otherwise no good fruit can be expected. It is only they that are planted in the house of the Lord, by regenerating grace, that shall flourish in the courts of our God, and be called the trees of righteousness, the planting of the Lord, in whom he will be glorified.

Thus you see that the whole glory of the house of God hangs upon the nail fastened in a sure place.

I thought to have proceeded to inquire who are the offspring and issue of the house of God; and how they, and all that concerns them, do hang upon the nail fastened in a sure place. But this I must refer to another occasion.

Allow me only to deduce an inference or two from what has been said.

1. See hence that the church of Christ is the most dignified and honourable society in the world, that has so much of the divine glory in her. "Glorious things are spoken of thee, O city of God!" She has a glorious King in the midst of her, even "the holy One of Israel, the King of glory, the Lord of glory, the Prince of the kings of the earth." She has glorious walls: "Salvation is appointed for walls and bulwarks," Is. 26:1; Ps. 48. A glorious river to defend and refresh her: Is. 33:21. "The glorious Lord shall be unto her a place of broad rivers and streams," &c. A glorious trade and traffic: Phil. 3:20, "Our conversation is in heaven," or, our traffic is with the land afar off. Glorious riches and treasures are in this house, even "the unsearchable riches of Christ;" glorious immunities and privileges, freedom from sin, the law, Satan, the world, death and hell; and all the true inhabitants have an interest in the city's stock, free access to the King's throne, and to all the blessings of the covenant.

2. See whence it is that God exercises such a care about his church, that he rides in the heavens for her help, and turns about the whole wheels of providence for her benefit. Why, his glory is there: Is. 46:13. "I have placed salvation in Zion for Israel my glory."

3. See hence how much it is our concern to contend for the house of our God, against all those that would spoil her. Why, God's glory, and our glory, is in the house. And therefore let us plead with God, that glory may still dwell in our land, and that he may create upon our Zion, and her assemblies, a cloud by day, and the shining of a flaming fire by night; and that upon all the glory there may be a defence; and that he may yet recover the spoils of the house, that the uncircumcised Philistines have carried away.

4. See hence, that when a church departs from Christ, either in point of doctrine, worship, discipline, or government, she is off from her proper hinge, and therefore is fallen from her purity; her crown is fallen from her head, her glory is departed. The glory of that church is at a low pass, which hangs upon the nail of legal securities, by kings and parliaments, instead of the nail which God hath fastened in a sure place. This, alas! is the case with the church of Scotland at this day. What have the judicatories to support them, in their screening the erroneous, suspending, ejecting, and deposing men for bearing testimony to the truth? in tyranizing over the Lord's people, by wresting from them their Christian rights and liberties, and the like? The word of God cannot support them in such proceedings; they do not hang upon the nail in a sure place; no, such things stand in a flat contradiction unto the authority and will of the King of Zion. The only thing that supports and emboldens them in such proceedings, is the nail of a legal security and establishment, which one time or other will give way, and then all that hangs on it falls to the ground. As it is said of Eliakim, personally considered, or of Shebna his predecessor, upon his removal by death, or otherwise, from his high station in the court of Hezekiah, he and all his dependents should fall together, in the verse following the text. "And in that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down and fall; and the burden that was upon it shall be cut off:" Thus will it fare with churches that hang only on legal securities from men; Jer. 17:5, 6, "Cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord," &c.

Is. 22:24.—"And they shall hang upon him all the glory of his Father's house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons.

THE THIRD SERMON ON THIS TEXT

I AM yet insisting upon the fourth general head proposed in the prosecution of the doctrine, viz.—What is it that hangs upon our blessed Eliakim, Jesus Christ? And here we are told of three things that are said to hang upon this nail. 1. All the glory of his Father's house. 2. The whole offspring and issue. 3. All the vessels of the house, from the least to the greatest. And these two, namely, the offspring of the house, and the vessels, are a great part of its glory, also mentioned in the first part of the verse. I have already mentioned several glorious things in the house of our God, which do all hang upon the nail fastened in a sure place.

I proceed, secondly, to speak a little of the offspring and issue of the house, which are also said to hang upon Christ. By the offspring and issue, I understand all true believers, who are so called upon several accounts.

1. Because they are born or brought forth in the house: Ps. 87:5, "Of Zion it shall be said, This man and that man was born in her." And ver. 6, "The Lord shall count when he writeth up the people, that this man was born there." The church is the mother that bear them; for "Jerusalem, which is from above, is the mother of us all," Gal. 4:26.

2. Because the Father of the house or family begat them; James 1:18, "Of his own will begat he us by the word of truth. John 1:13, "Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;" hence commonly designed the children of God, being in a day of power begotten by the incorruptable seed of the word.

3. Because the first-born of the family, Jesus Christ, the only begotten of the Father by eternal generation, he owns them for his brethren, and is not ashamed to do so, saying to his Father, "I will declare thy name unto my brethren; in the midst of the congregation will I praise thee," Ps. 22:22, compared with Heb. 2:12.

4. They are fitly called the offspring and issue of the house, because, like new-born babes, they are suckled and dandled there: 1 Pet. 2:2. "As new-born babes drink in the sincere milk of the word, that ye may grow thereby." The ordinances of the gospel, particularly the preaching of the word, and administration of the sacraments, are, as it were, the breasts which the church, like an indulgent mother, draws out unto all the babes of the family: Is. 66:11. "That ye may suck, and be satisfied with the breasts of her consolations:" and in the verse following, believers are said to be "borne upon her sides, and dandled upon her knees." What shall we think of that church that dandles the bastards, and neglects the true begotton of the family, and is more concerned to encourage and cherish the world's great ones, than Christ's little ones, and that yields the corrupt and unsound milk of error unto the children of the family, which has an evident tendency to poison instead of nourishing them? Surely she must be an adulterous mother, for the natural mother is more careful of the children.

5. They are called the offspring and issue of the house, because they have their education and nurture there: "All thy children shall be taught of the Lord:" and they are trained up in the knowledge of the mysteries of the kingdom. The Father of the family takes pains upon their instruction; and all that have heard and learned of the Father, come to the Son to be taught by his word and Spirit more and more: and thus they know the Lord, and follow on to know him; and his goings forth to them are prepared as the morning. Upon this, and other accounts, believers are called the offspring and issue of the house.

And now I come to let you see that the offspring and issue do all hang, with every thing that concern them, upon the New Testament Eliakim, who is fastened as a nail in a sure place.

1. Then, their very being, as they are new creatures, hangs upon him: Eph. 2:10. "Ye are his workmanship, created in Christ Jesus." The expression is remarkable; they are "created in Christ Jesus." As the branch has its being in the root upon which it is grafted, so has the believer his spiritual being, as a new creature in Christ, insomuch that, if you take Christ from the believer, or the believer from Christ, he is not, his being ceases. A true Christian is a creature in Christ Jesus.

2. Hence it follows, that their life hangs upon Christ. The second Adam is called a quickening spirit, because he is the resurection and the life of his whole mystical body. The law of the Spirit of life, which is in Christ Jesus, makes them all free from the law of sin and death: and it is not so much they that live, as Christ that lives in them: hence the life that they live is "by faith in the Son of God." He it is that quickens them at first, when dead in trespasses and sins; and he it is that holds their souls in life; the fountain of life is not with them, but with him. The life of the believer is just bound up in the life of Jesus: "Because I live (says he) ye shall live also." Whenever the spiritual life of the believer begins to languish, they run to him, and cry, "Wilt thou not revive us again, that we may rejoice in thee?"

3. Have the offspring and issue of the house any thing of the light of saving knowledge of God? Why, this hangs upon Christ; for he is their everlasting light, the true Sun of Righteousness, the day-spring from on high, that gives light to them that sat in darkness, and in the regions of the shadow of death: 2 Cor. 4:6, "God who commanded the light to shine out of darkness, hath shined into our hearts, to give us the light of the knowledge of his glory, in the face of Jesus Christ." He it is that translates them from the power of darkness unto his marvellous light. It is in his light that they are made to see light; and through him it is that the path of the just is as the shining light, that shines more and more unto the perfect day. His absence makes night, and thence they go mourning without the sun; but by his return the shadows of death are turned into the morning.

4. The offspring and issue of the house of God enjoy a glorious liberty: Rom. 8 we read of "the glorious liberty of the sons of God." Well, this hangs upon Christ; for "if the Son makes us free, then are we free indeed; and, Gal. 5:1 we are enjoined to "stand fast in the liberty wherewith Christ hath made us free;" which has a respect both to our ecclesiastic liberty, as we are members of the visible church, and our spiritual liberty, as we are believers, or members of the church invisible. All sinners, that are out of Christ, are prisoners in chains, captives to the mighty, under the power of sin, under the curse of the law, led captive by Satan at his pleasure; but Christ comes in a day of power, and says, let the lawful captive be delivered, and the prey be let go from the terrible; and it is done. He says to the prisoner, go forth; it is the Lord that looses the prisoners, and gives liberty from the power of all their enemies, that they may serve him in holiness and righteousness all the days of their lives. In a word, he gives liberty, and he maintains it.

5. The offspring and the issue of the house have all the best robe put on them, when they return from a far country to their Father, I mean, a justifying and law-bidding righteousness, whereby they are enabled to stand before God with acceptance, so as the shame of their nakedness shall never appear. Well, by whom, or from whom, have they this? It is from Christ, who is "the end of the law for righteousness to every one that believeth. He was made sin for us, who knew no sin, that we might be made the righteousness of God in him." Our blessed Eliakim clothes all the children of the family with his own livery; through him it is that the righteousness of the law is fulfilled in them. Hence every one of the genuine children of the family will be ready to say, "Surely in him have I righteousness, and in his righteousness I am exalted; in him will I be justified, and in him alone will I glory." He it is that hath "clothed me with the garments of salvation, and covered me with the robe of his righteousness."

6. Have the offspring and issue of the house any thing of the beauty of holiness within, or shining out in their way and walk before the world? Why, this they have from Christ, who is made of God unto them, not only righteousness, but sanctification. It is the beauty of the Lord their God that is upon them; he takes them from among the pots, and makes them like the wings of the dove covered with silver, and her feathers with yellow gold.

7. Have they any strength for work or warfare? Why, he is "the glory of their strength;" they are strong, not in themselves, but "in the Lord;" not in their own might, but "in the power of his might." He it is that makes the feeble, as David, and as the angel of God. He it is that teaches their hands to war, and their fingers to fight; by him the arms of their hands are made strong to do exploits, and to break through troops, and break bows of steel in pieces; through him it is they wax valiant in fight, and turn to flight the armies of the aliens: and when their faith in a lively way is acted upon him, they can speak like little omnipotents, with Paul, "I can do all things through Christ strengthening me."

8. Are they heirs of God and of glory? It is through him that they are so: "If children, then heirs; heirs of God, and joint heirs with Jesus Christ." By faith the believer serves himself heir to the God of Christ, as his God, and to the Father of Christ, as his Father; and upon Christ's title he adventures to take up the words of the Head, saying, with the confidence of faith, "Thou art my God, my Father, and the rock of my salvation. God is the portion of my cup, and of mine inheritance; thou maintainest my lot. The lines are fallen unto me in pleasant places, and I have a goodly heritage."

I might enlarge this head in a great many particulars. I only add, in so many words, whatever we can name in and about the believer, it all hangs upon Christ. Hast thou any faith, believer? Why, Christ is the author and finisher of it. Hast thou any spark of true love to God? It is Christ that kindled it; he it is that sheds abroad the love of God in our hearts by the Holy Ghost. Hast thou the lively hope of a glory to come? Why, he is our hope; and it is Christ in us that is the hope of glory. Hast thou any delight in the law, and in the ways of holiness? Well, he puts his Spirit in us, causing us to walk in his statutes. Hast thou any thing of that peace which passes all understanding? Well, Christ is our peace with God, for he made peace by the blood of his cross; and his blood, applied by faith, yields peace like a river; "Peace I leave with you, my peace I give unto you." Hast thou a joy that is unspeakable, and full of glory? Christ is the fountain of it; the river that makes glad the city of God, takes its rise from under the throne of God, and of the Lamb. Thus you see that the offspring and the issue, and every thing about them, hangs upon the blessed nail, &c.

Thirdly, But now I am come to a third thing in the text which hangs upon the nail fastened in a sure place, and that is the vessels of the house, from vessels of cups to vessels of flagons. Now, for clearing this clause of the text, I would, 1. Shew what we are to understand by the vessels of the house. 2. Shew that these vessels are of different sizes, some vessels of cups, other vessels of flagons. 3. Make it appear that they all hang upon Christ, and by what bonds they do so.

1. I would shew what we are to understand by the vessels of the house. I answer, by the vessels of the house we are to understand believers, who, under different considerations, are sometimes called the house itself, Heb. 3:6.; sometimes the seed and offspring of the house, as here, and Ps. 22 at the close; sometimes the vessels of the house, 2 Tim. 2:20, 21. "But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified and meet for the Master's use, and prepared unto every good work." I find several epithets or designations given in scripture unto believers, under the notion of vessels. Sometimes they are called chosen vessels, Acts 9:15 says the Lord to Ananias concerning Paul, "He is a chosen vessel unto me." They were all chosen in Christ before the foundation of the world. Sometimes vessels of mercy, Rom. 9:23 because it is not according to the work of righteousness that they have done, but according to his mercy, that he saves them. Sometimes "prepared vessels, fitted for the Master's use," 2 Tim. 2:21 because he forms them for himself, to shew forth his praises. Sometimes "vessels of honour and glory," because he draws a greater revenue of honour and glory to himself from them, than from all the world beside. In a word, they are called vessels, because the milk, the wine, the honey, and the oil of divine grace, is bestowed and laid up in them; out of the fulness of Christ they are daily receiving grace for grace. And as the vessels of a house are its ornament, so are fruitful believers the ornament of the church, and of the great owner thereof, for he calls them his crown and diadem.

2. We are here told that these vessels are of different sizes; some are vessels of cups, others are vessels of flagons; plainly intimating, that in God's family there are saints of different stature; there are babes, young men, and fathers; for "unto every one is given grace according to the measure of the gift of Christ." Some are like the smoking flax, others like a flaming lamp; some like the bruised reed, others like the tall cedar of Lebanon.

And if you ask me, why God will have it so, that the vessels of the house shall be of different sizes? I answer, (1.) For the manifestation of his own sovereignty. He is the Lord of the house, and he will do all his pleasure; and it is the good will and pleasure of God to give more of his grace unto one, and to another less; "and who may say unto him, What dost thou?" He is no man's debtor, but may do with his own what he pleases. (2.) Because this is for the beauty and ornament of the house. It serves not a little to ornament and adorn a house, that there are different vessels in it, some more, and some less, for different services; the least vessel, like the least member in the natural body, has its proper usefulness in the body, so that the one cannot say to the other, "I have no need of thee." (3.) God will have it so, that there may be room for the edifying exercises of the fellowship of the saints. If every saint had the same degree of faith, love, knowledge, and other graces, the one could not be edified by the other; but it is otherwise ordered, that the strong may be useful to the weak in strengthening; and that those who have more knowledge and experience than others, may communicate of their gifts to the benefit and edifying others, until they all come to a perfect man, to the measure of the stature of the fulness of Christ. But I do not insist on this at present. I come.

3. To shew that all the vessels of different sizes, from vessels of cups to vessels of flagons, do hang upon the great Manager, Jesus Christ, as upon a nail fastened in a sure place. This is what is commonly called the mystical union between Christ and believers, and is in scripture set forth to us by a variety of metaphors: sometimes by the union that is between the branches of a tree and the root of it; for as all the branches hang upon the root, and receive their sap and nourishment, growth, and fruit from it, so doth every believer, whether of a higher or lower stature, receive life, grace, and growth from Christ, Hos. 14:8, "I am like a green fir-tree, from me is thy fruit found." John 15:5, "I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing." Sometimes this union is represented by the union betwixt the building, and the foundation upon which it stands. As the whole building, and every stone of it, hangs and rests on the foundation, and receives their support and stability from it; so doth the whole house of God, and every spiritual stone thereof, hang upon Christ by faith of his operation, 1 Pet. 2:4, 5, "To whom coming, as unto a living stone,—ye also as lively stones, are built up a spiritual house," &c. Sometimes this union is represented to us by the union betwixt head and members of the natural body, for which I refer you to two texts of scripture, Eph. 4:15, 16; Col. 2:19, from which you see, that the whole body, and every particular member, greater or lesser, hangs upon Christ as by joints and bands. But here arises the main question to our present purpose.

Quest. What are these bands by which all believers, from the least to the greatest, hang upon Christ?

Answ. These bands are principally two. (1.) The Spirit. (2.) Faith of the Spirit's operation.

1st, I say, the Spirit is one, and the principal band whereby believers do hang upon Christ: 1 Cor. 6:17, "He that is joined unto the Lord, is one spirit with him." By the Spirit the union is made up between Christ and his members, Eph. 2:22. "We are built up an habitation of God through the Spirit;" yea, the Spirit himself is the band, 1 John 3:24. "We know that he (viz. Christ) abideth in us, because of the Spirit that dwelleth in us." The Spirit of life that is in Christ Jesus, by the means of the word, in a day of conversion, enters into the soul, and quickens it; and in the very quickening by me Spirit, it becomes a member of Christ; and so for ever after it hangs upon him as a nail in a sure place.

2dly, Another band, by which they all hang upon the nail, is faith of the Spirit's operation Not a mere historical, temporary, partial, or legal faith; but a living, working, justifying, and sanctifying faith, which applies and appropriates Christ by the means of the word of grace and promise; such a faith as eats the flesh, and drinks the blood of Christ, and so lives in and upon him, according to that of the apostle, Gal. 2:20, "I am crucified with Christ: Nevertheless I live: yet not I, but Christ that liveth in me: and the life I live is by faith on the Son of God." In a word, faith hangs all its everlasting concerns upon the nail fastened in a sure place, and there it stays and rests all its cares and concerns; and in this way the soul is kept in perfect peace, knowing that the nail being well fastened will not yield and give way. And thus you see how it is that all the glory, the whole offspring and issue, and all the vessels of the house, greater and lesser, hang upon our blessed Eliakim.

V. The fifth thing in the general method is, to inquire into the reasons of the doctrine. Why is Christ constituted sole Manager of his Father's house? why doth he hang the offspring and issue, and all the vessels, upon him, as upon a nail fastened in a sure place?

I shall not stay in answering this question, the reasons of it will naturally occur from what has been already said; only, therefore, in so many words, the management of the house, and of all its concerns, are committed unto Christ, because it was the good pleasure of God that it should be so. But though sovereignty is enough to satisfy us upon the head, yet there are some ways of Infinite Wisdom to be observed in this constitution of things in the church which is the house of the living God; as,

1. He only had ability for bearing such a weight; "I have laid help (saith the Lord), upon one that is mighty."

2. Because Christ voluntarily undertook it in the council of peace, saying, "Lo, I come: I delight to do thy will, O my God." Whereupon JEHOVAH, the Father, said and determined, "He shall build the temple, and bear all the glory."

3. Because hereby a new revenue of glory is brought in to the God and Father of our Lord Jesus Christ, even glory to God in the highest, higher glory than what comes in by creation and providence.

4. Because hereby all men are brought to honour the Son, as they honour the Father. "Every knee shall bow unto him, and every tongue shall confess, that he is the Lord, to the glory of God the Father."

5. Because this was for the safety and comfort of the saints and children of God. All their everlasting concerns hang upon him, that they may warble out that song through eternity, Rev. 5:12, 13, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever."

Is. 22:24.—"And they shall hang upon him all the glory of his Father's house, the offspring, and the issue, all vessels of small quantity: from the vessels of cups, even to all the vessels of flagons."

THE FOURTH SERMON ON THIS TEXT

THE sixth thing is the Application of the doctrine.

First, For Information and Instruction. I have deduced several inferences already, intermingled with the doctrinal part, and therefore I shall mention the fewer at present.

1. See hence, why it is that the eyes of the Lord run to and fro, to shew himself strong on the behalf of his people in this world; why he rides in the heavens for their help, and makes all things work together for their good. There is good reason for it; they are the offspring and issue of his family; they are the gold and silver vessels of his house; and you know, if a man have power and ability, he will not suffer his offspring to be hurt, or his house to be plundered of its valuable furniture, which perhaps he has bought at a dear rate. Hence it is that he watches his house by day and night, lest any hurt it. All his saints are in the hand of the great Manager, and he defies hell and earth to pluck them out of his hand.

2. See hence, what trust and credit our glorious Kinsman-Redeemer has with his Father. Why, you see how that he puts the whole family under his hand; he hangs the whole glory upon him, all the offspring and issue, and all the vessels, &c. He has made him to be head over all things to the church, which is his body. "All power in heaven and in earth is given unto me," says Christ. "The Father judgeth no man, but hath committed all judgment unto the Son." And seeing he has such trust and credit with his Father, what an indignity is done to the Father, and Son also, when a sinner, through unbelief, declares him to be unworthy of any credit, and says, practically, that the nail that God has fastened is loose, weak, or insufficient, and therefore will not venture the weight of his salvation or justification upon it, but will choose rather to hang upon some nails of his own fastening, such as the nail of an empty profession, the nail of God's general mercy, the nail of legal duties and obedience, and the like, which are all but rusty, weak, or broken nails, that will give way, and ruin all that do depend upon them.

3. See hence what great ground and reason of the perseverance of the saints, and why they cannot fall totally or finally away from a state of grace; why, they hang upon the nail fastened in a sure place. The great Manager of his Father's family, he has them in his custody, and is to give an account of the offspring and issue, and every vessel of the house unto his Father, and he will make a good account of every one of them, and say to his Father, that intrusted him with them, "Of all that thou hast given me, I have lost none. Here am I, and the children which thou hast given me." If a believer can fall totally or finally away, it is either because the nail may break or be loosed, or because the bands, by which they hang upon the nail, may be broken or cut. But none of these can fall out. The nail, as you heard in the doctrinal part of this discourse, is fixed so, that heaven and earth will sooner be dissolved than that it should yield or give way in the least. And as for the bands, by which they hang upon the nail, they are so firm, strong, and well fastened, that the soul, when it has a view of its security in the light of the Lord, is able to give that charge of Paul's, Rom. 8:35, 37, 38, 39, "Who shall separate us from the love of Christ? shall tribulation or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor heighth, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord."

4. See the great difference between the state of a believer, now under a covenant of grace, and the state of Adam under a covenant of works. Adam, the first covenant-head and representative, though an innocent, yet was but a fallible creature, and being left unto the liberty of his own will, that nail gave way, and he and all his posterity, fell into a horrible pit of sin and misery, from which the whole creation could not recover them. But the case of the believer is not so, he hangs on a nail in a sure place, he stands on the foundation God has laid in Zion, against which the gates of hell shall never prevail. Many a pull and pluck has the devil and the world given at the vessels that hang upon this nail, and yet by all their power and policy, they were never able to carry off a cup, let be a flagon, that did hang upon the nail fastened in a sure place. To this purpose is that of Christ, John 10:28, 29, "None shall pluck them out of my hand: none shall pluck them out of my Father's hand."

5. See hence, that the saints have no cause of boasting or glorying in themselves, but only in Christ; for he is the nail in a sure place, upon whom all the glory, and all the offspring and issue do hang. "Where is boasting? It is excluded, By what law, of works? Nay; but by the law of faith." Now, the law of faith is, to lay the whole weight of our salvation and justification upon Christ, to receive him, and to rest upon him alone for eternal life, and all the purtenances of it; to "receive out of his fulness, grace for grace." And therefore, "He that glorieth, let him glory in the Lord," saying, "The Lord is my strength and song, he also is become my salvation." When the believer finds pride of gifts or grace begin to stir in his heart, he should presently check it, by putting these, or the like questions, to himself, "What hast thou, O man, that thou hast not received? and if thou hast received it, why dost thou boast as though thou hadst not received it?" Let none of the branches that grow upon the true vine boast, as though they had their standing, strength, or righteousness in themselves. "If thou boast, remember that thou bearest not the root, but the root beareth thee," Rom. 11:18. All hang upon the nail.

6. See hence a good reason for that solemn work and duty of covenanting, by stretching out the hand unto the Lord, as it is said of Ethiopia, Ps. 68:31. This duty is warranted by scripture example, and scripture prophecy concerning the days of the New Testament, and the example of our worthy forefathers in the three kingdoms, and this land in a particular manner. As God the Father, by solemn oath, has constituted his own Son the great Manager of his house, hanging all the offspring and issue upon him; so it is highly reasonable that all the offspring and issue of the family should homologate his deed, by solemn oath and covenant, before the whole world, because this is for his declarative glory, upon whom all the glory hangs. It is requisite that we not only believe with the heart unto righteousness, but confess him with the mouth unto salvation, Rom. 10:10. And this is in a particular manner necessary in a day like this, when the prophets are become such fools, and the spiritual men so mad, as to derogate from the glory of the great Manager of his Father's house, both in his prophetical, priestly, and kingly offices, by tolerating the erroneous, foisting in moral virtue in the room of his everlasting righteousness; and by throwing up his alone headship, and enacting laws, and inflicting censures, inconsistent with his authority in his holy oracles: I say, what more just and reasonable, in such a case, than that all that love our Lord Jesus Christ, and regard his honour and glory, should, in the most solemn manner imaginable, declare their adherence to him in the presence of angels and men, saying with Joshua, "Whatever others do, we and our house will serve the Lord." There are a generation of men in our day, who set up only for a private, selfish kind of religion. If they believe with the heart, they think they have done enough. If they enjoy raptures and ecstasies of love to Christ, they are easy what come of Jerusalem, what come of the ark of God, or a covenanted reformation. Let error in doctrine, corruption in worship, tyranny in government, prevail as much as they will, it is all a matter; these are not the essentials; all is well with them if they have what they call the Spirit. But what sort of a spirit is that which follows, cleaves to, and coalesces with abjured prelacy, a corrupt backsliding ministry, and judicatories that deny the obligation of solemn covenants, and at the same time inspire men with enmity against a testimony for a covenanted reformation, and all that own it? Surely such a spirit must be the spirit of the old serpent transforming himself into an angel of light; the old malignant spirit that persecuted our forefathers unto death, for cleaving to a covenanted reformation, although now indeed, it has put on the name and vizard of Presbyterian. They that boast of such a spirit, as if it were a spirit of conversion, they boast themselves in a thing of nought; yea, in a thing that is worse than nought, even of a spirit of strong delusion. A deceived heart, and a subtle devil, has turned them aside from the truth, that they "cannot deliver their souls, nor say, Is there not a lie in my right hand?

Use second of the doctrine may be by way of Trial and Examination. Is it so, that believers are the offspring and issue of the house of God? Then it concerns every one to try himself, whether he be of that blessed progeny. We read, Heb. 12 of bastards in the visible church, which cannot be reckoned among this number. They are indeed called the children of the kingdom; but they are such as do not inherit the kingdom of God, because they will be cast into utter darkness. And therefore it concerns us to see, whether or not we be the lawfully begotten children of Zion, the true offspring and issue of God's household and family. I remember, in the doctrinal part, I told you why they are called the offspring and issue; and now I would offer you two or three marks whereby they may be known.

1. All the offspring and issue of God's family, they have passed through the strait gate of regeneration, or the new birth; for, says Christ, "Except a man be born again, he cannot enter into the kingdom of God." But, say you, how may I know if I be a partaker of the new birth? I answer, The new birth brings a new state or standing with it. You have quit your standing upon the law bottom of works, and all foundations of sand, and taken up your only stand upon the foundation laid in Zion, which is Christ Jesus. The new birth brings a new heart along with it: Ezek. 36:26, "A new heart will I give them," &c. The new birth brings with it new principles of action, a principle of life, of faith and love; new motives and ends; self-love constrains the sinner, but the love of Christ, and the glory of God, constrains the true convert to duty. The new birth makes a man to affect the new covenant, even a covenant of rich grace and promise, "saying, this is all my salvation." The new birth makes a man to affect new laws. He was formerly under the law of sin and death; but now he delights in the law of the Lord, and approves of it, as holy, just, and good; he delights in the law of the Lord, after the inner man. The new birth brings a new language along with it; the man gets a new tongue; formerly he spoke the language of Ashdod, but now the language of Canaan. The new birth produceth new views, both of things temporal and eternal. So then, try yourselves by these whether you be among the true offspring and issue of the house of God: for "he is not a Jew, who is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, who is one inwardly; and circumcision is that of the heart, in the Spirit, and not in the letter, whose praise is not of men, but of God."

2. All the offspring and issue of the house have seen their Father's countenance; and they are always glad at the sight of it, like David, "Thou hast put more gladness in my heart by thy countenance, than they when their corn, wine, and oil did abound."

3. All the offspring of God's family, each one of them resembles the children of a king, because they bear a likeness unto their Father, and his first-born Son: "By beholding his glory, we are changed into the same image." And they hate themselves, because of their dissimilitude through remaining sin and indwelling corruption; saying, with Paul, Rom. 7:24, "Wretched man that I am, who will deliver me from this body of sin and death!

4. All the offspring of God's family, they have great trust and faith to put in Christ the great Manager of the family: hence called believers, because they believe in, and believe on his name: John 1:12, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." The very name of Christ is so sweet to them, that it is like ointment poured forth; and if they had all the souls that ever sprang of Adam dwelling in their bodies, they could commit the keeping of them all to him.

5. All the offspring of the house are acquainted with the Manager's voice, the voice of his word, and the voice of his rod, "My sheep know my voice." When they hear his promising voice, they are filled with joy and peace in believing it. When they hear his commanding voice, they are ready to say, I will run the ways of thy commandments; only give grace to obey, and command what thou wilt. When they hear his threatening voice, they tremble at his word. When they hear his correcting voice, in worldly trials and crosses, they are ready to say with David, "I was dumb with silence, I opened not my mouth, because thou didst it."

6. All the offspring and issue of the family, they love to lisp out their Father's name, crying, Abba, Father, Rom. 8. It is true, through the prevalency of unbelief, and a sense of guilt and filth, they blush when they speak to him as a Father; but yet, now and then, as faith gets up its head, they will be ready to cry, as the church, Is. 63:16, "Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our Redeemer, thy name is from everlasting."

7. If you be the true offspring of this family, your Father's presence will be your delight, and his absence, hiding, and frowns will be an intolerable affliction. Christ, the first-born of the family, he never complained so much of all his other troubles, as when his Father looked down upon him, Ps. 22:1, "My God, my God, why hast thou forsaken me?" Just so is it with all the genuine offspring, as you see in David, Asaph, Heman, and others.

8. You will dearly love all that bear their Father's image, and the image of him who is the express image of the Father; and the more resemblance they have unto him, you will love them the better: 1 John 3:14, "By this we know that we have passed from death unto life, because we love the brethren." You will esteem them, as David, the excellent ones of the earth; with them will be all your delight.

Lastly, All the offspring and issue of God's house, they have a zeal for the standing of their Father's house; they "love the habitation of his house, and the place where his honour dwells; and therefore will have something of the Spirit of the first-born, of whom it is said, "The zeal of thine house hath eaten me up." Is it possible that a true child of a family can be unconcerned, when he sees robberies committed on his house, or the house of his father turned into a den of thieves? Or will a true born child herden and associate himself with such, without opposing them, and witnessing against them? A true child of the family will be ready to say of such, as Jacob said of Simeon and Levi, "They are brethren in iniquity: O my soul, come not thou into their secret," &c. Thus I have given you some marks which have a relation to the first character given to believers in the text.

I come next to pursue a trial, with an eye toward the second character or designation of vessels of different sizes, vessels of cups, and vessels of flagons, all hanging upon the nail fastened in a sure place. In the church, which is the house of the living God, there are vessels of mercy and vessels of wrath, vessels of honour fitted for the Master's use, and vessels of wrath fitted for destruction.

Now, here some may readily put the question, How may I know if I be a vessel of mercy and honour? For clearing the way to the answering of this question, you will consider, that all the children of men sprung of Adam by natural generation, the elect of God as well as others, are, in the eye of the law, vessels of wrath fitted for destruction, through the pollution and guilt of original or actual sin. And until God come in a day of power, and dig the vessel of mercy from under the filth and rubbish of the fall of Adam, no man can make a difference betwixt the vessels of mercy, and of wrath, because this is among secret things that belong to the Lord.

But if the question be, How may a person know if he be yet a vessel of mercy fitted by regenerating and sanctifying grace for the Master's use? Hath God yet formed me for himself? Hath he taken me out of nature's quarry, out of the miry clay, and washed, and justified, and sanctified me in the name of the Lord Jesus, and by the Spirit of our God? Now, I say, if this be the question, I will give you a few marks of the vessels of mercy and honour.

1. Every vessel of mercy in the house of our God, (whether they be vessels of cups, or vessels of flagons), has seen himself to be a vessel of wrath by nature, condemned already, full of the vermin of sin and corruption, treasuring up to himself wrath against the day of wrath. Hence all God's Israel are ready to take up that melancholy song, "A Syrian ready to perish was I: At that time I was afar off, an alien to the commonwealth of Israel, a stranger to the covenant of promise, without God, without Christ, and without hope in the world." Hence,

2. All the vessels of mercy are taken up in admiring the rich and free mercy of God, in taking up the like of them from among the pots." "Not by the works of righteousness, but according to his mercy he saved us, by the washing of regeneration," &c. Oh, says Paul, "I was a blasphemer, a persecutor, an injurious person, but I obtained mercy. He took me (says David) out of the horrible pit, and miry clay, and set my feet upon a rock, and put a new song in my mouth, even praises unto our God."

3. All God's vessels of mercy have undergone the hammer of the law in a greater or lesser measure: "Is not my word as a hammer, saith the Lord, that breaketh the rock in pieces?" The law is a school-master, to lead us unto Christ. So much hammering by the law is necessary, and no more, as serves to beat the heart and hands of a sinner off from the broken nail of the law, in point of righteousness. "I through the law (says Paul), am dead to the law." So much of this hammer is needful, as to beat down the vain and towering imaginations of our own goodness, holiness, wisdom and righteousness; the Dagon of self, in all the shapes and forms of it, must be broken down for ever. The vessel of mercy shall never more say with the proud Pharisee, God, I thank thee, that I am not as other men;" or, with Laodicea, "I am rich, and increased with goods, and stand in need of nothing."

4. All the vessels of mercy are made heartily content to change their holding. All mankind have their holding either on the first or second Adam: they are either hanging by the broken nail of the covenant of works, or by the gospel-nail of the covenant of grace; they are either seeking life and righteousness by the works of the law, or by the grace of the gospel. Now, in a day of conversion, the sinner having his hands knocked off from his first holding, he by the hand of faith, which is God's gift, receives Christ, and takes hold of that covenant whereof he is head, saying, "In him will I be justified, and in him will I glory; for in him have I righteousness and strength; he is to me the end of the law for righteousness; for he was made sin for us, though he knew no sin, that we might be made the righteousness of God in him;" so Paul, Phil. 3:8, 9.

5. All the vessels of mercy are melted in the fire of gospel grace and love, and made pliable to the will of God. The heart of stone is melted into a heart of flesh, Ezek. 36:26. The iron sinew of the obstinate will, through the heat of divine love, is made to give way, and yield unto the divine will, Ps. 110:3.; the language of every vessel of mercy, is "Lord what wilt thou have me to do?" The adamantine heart is dissolved into evangelical repentance, so that the man now looks on him whom he had pierced, and mourns, Zech. 12:10.

6. All the vessels of the house are washed, and will be frequently washing themselves in the fountain of a Redeemer's blood, from sin and from uncleanness, Zech. 13:1. The vessels of the house, through remaining corruption, temptation, and frequent falls into the puddle of actual sin, gather dust, and become dim and unfit for the use and service of the great Father and Manager of the house; and therefore he will have them sprinkled with clean water; he will have their hearts sprinkled from an evil conscience, and their bodies washed with pure water: "Except I wash thee (says Christ to Peter), thou hast no part in me." And this washing is what they themselves cry for, especially when defiled with any fall: hence they cry, with David, Ps. 51:2, "Wash me throughly from mine iniquity, and cleanse me from my sin." And, ver. 7, "Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow."

7. All the vessels of the house, from the least to the greatest, have the name of the Father of the house, and of the Manager of the house, and of the house or city they pertain to, engraven upon them. It has been, and still is, the custom of great men, to have their names and arms graven on their gold and silver vessels; so is it in the house of our God. All the vessels of mercy have his name and motto engraven upon them: Rev. 14:1, "Lo, a Lamb stood on the Mount Sion, and with him an hundred forty and four thousand, having their Father's name written in their foreheads." They have the name of Christ, the great Manager of the house, written on them, particularly that name, Jer. 23:6, "The Lord our righteousness;" and in this name of his do they rejoice all the day long, for in his righteousness are they exalted. And then, as we are told, Rev. 3:12 the name of the new Jerusalem, which cometh down from God out of heaven, is engraven on them; for they prefer Jerusalem unto their chiefest joy. In a word, God's name, his glory, honour, and authority, his truth, his worship, his cause, and interest, the word of God, the testimony of Jesus, the prerogatives of his crown and kingdom, every true believer hath these, as it were, engraven on his heart, and will study to profess and maintain them before the world.

8. If you be the vessels of mercy and honour, the Master of the house will now and then be making use of you, by pouring the wine, the oil, the water, or milk of his grace and Spirit into you: "For out of his fulness do we all receive, and grace for grace." Every vessel of the house is anointed with the fresh oil of the Holy Ghost: "We have an unction from the holy One." And they that want this anointing of the Spirit, in one degree or another, the Manager of the house will not own them as his: "If any man have not the spirit of Christ, he is none of his." They will be found among the foolish virgins, whose vessels had no oil, when the mid-night cry was heard, "Behold, the bridegroom cometh, go ye out to meet him." But, I say, all the vessels of mercy have a greater or smaller measure of the anointing of the Spirit; and every anointing of the Spirit, enlargeth the vessel to hold more, insomuch, that, through the frequent communications of the Spirit, a cup vessel at first becomes a large vessel, or a vessel of flagon, until it be ready to be transported from the lower to the upper storey of the house, where every vessel shall be filled brimful of God.

Quest. Some exercised soul may be ready to say, O how happy would I be, if I knew that I were but the least vessel in the house of God, hanging on the nail fastened in a sure place! but, alas! I am such a poor, worthless, useless creature, that I am afraid I am none of them.

Answ. It is the nature of all the vessels of mercy in the house of God, yea, of the great flagons, to esteem themselves worthless, and among the least, yea, less than the least of all the vessels of the house. Eph. 3:8 says the great apostle Paul, "I am less than the least of all saints." And the lower that they sink in their own eyes, the higher do they rise in the esteem of the great Lord of the house, Is. 57:15 and the more of his grace and favour do they receive, for "he giveth grace unto the humble"

Object. 2. May another say, I am so broken and tossed with worldly trials, that I am ready to think I am none of the offspring or vessels of his house. Answ. "Many are the afflictions of the righteous, and through many tribulations we must enter into the kingdom." Christ himself suffered before he entered into his glory, and so have all the cloud of witnesses, Heb. 11. And therefore it is a false conclusion to think you do not belong to the Lord, because of multiplied roots of affliction: for "if we be without chastisement, whereof all are partakers, then are we bastards and not sons. Whom the Lord loveth, he chasteneth." God's gold and silver vessels go frequently into the furnace, and there is a need be for it, to purge away their dross; and therefore learn to say with Job, "When thou hast tried me, thou shalt bring me forth as gold."

Object. 3. I am such a vile polluted creature, that I cannot think am one of his offspring by regeneration, none of the vessels of honour, but rather a vessel of wrath, fitted for destruction. Answ. God will not cast away his gold and silver vessels, because of the dross and alloy of sin and corruption that is about them. A man will take up a vessel of his house, though it be lying in a dunghill. So here; David, Solomon, Peter, and many others of the saints, fell into the mire of sin, and yet the Lord took them from the dunghill, and made them like the wings of a dove. And therefore, seeing God will not cast off for ever, do not you cast off yourself.

Object 4. I am so harassed with Satan and his fiery darts, that I am afraid I am none of God's children, none of his vessels; I am tempted to evils and abominations that I am afraid to name to any in the world. Answ. Christ himself was tempted in all things as we are, that he might be a merciful high priest, to sympathize with them that are tempted. Again, consider, for thy encouragement, that usually the devil gives the sorest pulls and pushes at the offspring of God's house, at the gold and silver vessels of his family: and if you did not belong to God, Satan would not pursue you so much. When Israel came out of Egypt, then Pharoah and his host pursued most vigorously. Again, "The God of peace shall bruise Satan under your feet shortly."

Object. 5. I am none of the offspring or vessels: for God is hiding, and carrying to me as an enemy, insomuch that the very remembrance of him is a terror to me. Answ. This is no unprecedented case among God's children. David, when he "remembered God, he was troubled;" Asaph cries, "Is his mercy clean gone?" Heman, Ps. 88. "While I suffer thy terrors, I am distracted." Yea, Christ, the first-born and beloved Son, is under such agony of soul, that he cries out "I am exceeding sorrowful, even unto death. It is hard to tell how far fatherly displeasure and chastisement may be carried; but this is an uncontroverted truth, that the foundation of God standeth sure, and God will never disinherit any of the offspring and issue, or cast away any of the vessels that hang, by a faith of his operation, upon the nail fastened in a sure place.

Use third may be of Consolation to the offspring and issue, and all the vessels of cups and flagons. This doctrine may yield comfort to you.

1. In case of public reelings and commotions in the world. The abounding sin of all ranks, and the present aspect of providence, gives just ground to fear, that some shaking judgment is not afar off, such as sword, famine, or pestilence, to avenge the quarrel of a broken covenant, a contemned gospel, and the blood of those whose souls are crying from under the altar. But whatever calamities may be a-coming, though the world should be unhinged, heaven and earth mingled, and nothing to be heard or seen but the confused noise of the warriors, and garments rolled in blood, yet verily it shall be well with the righteous; the great Manager of the house is given to be head over all things to the church, which is his body; and he, being at the helm, will take care that the least cup of his Father's house shall not be lost, though the mountains should be removed and cast into the midst of the sea, Is. 26; Ps. 46 at the beginning.

2. Here is comfort in case of personal afflictions. Sometimes the Lord sees fit to take the vessels of his house, and to cast them into a hot furnace, or to plunge them into the deep and bitter waters of Marah; deep may call unto deep, one wave making way for another: but here is comfort, the great Manager sits at the side of the furnace, to see that the dross be purged, but the vessel preserved. He treads upon the waves, and the wind and the seas obey him, and at length he will say, "Peace, be still;" and then there shall be a great calm, Ps. 42:7, 8, "All thy waves and thy billows are gone over me. Yet the Lord will command his loving-kindness in the day-time, and in the night, his song shall be with me."

3. Here is comfort in case of rents, divisions, and manifold disorders in the visible church, as there is at this day: men beating there fellow-servants, and putting them out of the house, for their faithfulness to the Master of the house; their maltreating the offspring and issue of the family, misplacing the vessels, preferring the man with the gold ring, to the man that is rich in faith, and an heir of the kingdom; these, or the like evils, take place in the visible church, and have a melancholy appearance. But here is comfort, that the great Manager of the house is looking on; he permits and overrules all these confusions and disorders, for his own holy and wise ends, for the trial of faith and patience, and to shew his own skill in bringing order out of confusion: and when he has performed his whole work, in Mount Zion, and in Jerusalem, he will reign among his ancients gloriously.

4. Here is comfort to the Lord's remnant, when there are few or none of the rulers, nobles, or gentry of the land to own the cause of Christ, or to put to their hand to the rebuilding of the walls or gates of Jerusalem, lying in rubbish, as in the days of former reformation in this land. The great New Testament Zerubbabel can carry on his work, either with them or without them, even though great mountains be standing in the way; for it is "not by the might or power of man, but by my Spirit, saith the Lord of hosts, that the work is effected. The man whose name is the BRANCH, he shall come out of his place; he shall build the temple, and bear all the glory." This use might be enlarged in many particulars, wich I wave at present, that I may go on to a fourth use.

Is. 22:24.—"And they shall hang upon him all the glory of his Father's house, the offspring and the issue, all vessels of small quantity: from the vessels of cups, even to all the vessels of flagons."

THE FIFTH SERMON ON THIS TEXT

THE fourth use, namely, of Exhortation. 1. To all in general. 2. To believers in particular.

First, I would offer a word of exhortation to all in general. Is Christ the great Manager of his Father's house, and has God the Father hung all the glory, all the offspring and issue, all the vessels greater and smaller upon him, as upon a nail fastened in a sure place? Then let every man and woman, that has a soul to be saved, come to him in a way of believing, and lay the stress of their eternal salvation upon the great Manager of the house. This is a business of everlasting concern, and therefore allow me to enforce the exhortation a little.

There is no help for you in heaven, or in earth; all other nails are weak, broken, or crooked, but this of God's fastening; and therefore to the bottom of eternal woe and misery you must go, unless you hang your salvation upon it. No name given under heaven whereby to be saved, but by the name of Jesus; neither is there salvation in any other; all refuge fails, and proves only a refuge of lies: "In vain is salvation expected from the hills, or multitude of mountains:" and therefore I may put that question to you in this case, "Whither will you flee for help? or where will you leave your glory," if you do not "commit the keeping of your souls unto him as unto a faithful Creator."

This Manager is a person of great skill and experience in the business of saving souls that are lost by the fall of Adam; it is his trade and business upon which he came into the world; no case is desperate to him, for he is able to save to the uttermost, and he has been occupied in the work of saving the lost, ever since sin entered into the world. Many, many have gone through his hands, and he has made a good account of every one of them; the innumerable company that are about the throne, singing the song of Moses and the Lamb, are all standing monuments of his skill and experience; every one of them cries, "Worthy is the Lamb that was slain: for thou hast redeemed us, and thou hast washed and saved us by thy blood."

The great Manager has not only skill, ability, and experience, but he is most willing to be employed. "To you, O men, doth he call, and his voice is to the sons of men. Come to me who will, I will in no wise cast out. Come, and let us reason together, saith the Lord: though your sins be as scarlet and crimson, I will make them white as snow and as wool." And to put the matter out of doubt, and beyond all controversy, he assures you of his willingness with the solemnity of an oath, Ezek. 33:11. "As I live, saith the Lord, I have no pleasure in the death of the wicked, but rather that they turn unto me, and live," &c. He is so willing and desirous of having the management of thy salvation committed to him, that it is the joy of his heart when a lost sinner comes to him for this end, as you see cleared in the three parables, Luke 15.

You are well warranted to hang your all upon this nail, for it was fixed in a sure place. For this very end he was set up from everlasting, from the beginning, to be the Saviour of lost sinners; he is ordained for men in things pertaining to God: and it is the command of God, that you believe in him to the saving of your souls, that you receive and rest upon him, 1 John 3:23. And therefore you must either trust this great Manager with your salvation, otherwise you counteract the authority of Heaven in the greatest command that ever was issued out from the excellent glory.

Let nothing then scare you from coming to the great Manager by faith, or from hanging your justification, sanctification, and salvation, upon this nail fastened in a sure place. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in turning you away from the living God; and let us fear lest a promise of salvation being left us, any of us should seem to come short of it;" the consequence thereof will be fatal through all eternity.

Do not say, I am not prepared for coming to him; for I know of no preparation a sinner can make for Christ, but that of his seeing himself lost and undone without him. What preparation had the man-slayer, besides danger from the avenger of blood, when he fled to the city of refuge? What preparation has a drowning man to make for taking hold of a strong rope cast in to draw him ashore? Is not the sick man prepared for the physician? the man starving through want prepared for meat?

Do not say, that the fiery law, and its curse, stands in your way; for the law condemns you because you do not improve the remedy presented to you in the gospel. The thunders of the law are hushed into a pleasant calm, whenever the sinner comes unto mount Zion, and to Jesus the Mediator of the new covenant. Christ is "the end of the law for righteousness to every one that believeth; and therefore no condemnation to them that are in him."

Do not say, that the decree of God is any obstacle in your way of coming unto Christ, and hanging your eternal salvation upon him; for as the decree of God is secret, and does not belong to us, so, in the decrees of Heaven, the end and the mean are connected together, and the one made subservient unto the other. Does any man concern himself with God's decrees in the ordinary affairs of life? Does the merchant argue, if God has decreed that I shall be rich, it shall come to pass, though I never go to the market and buy and sell? Or doth the husbandman argue, I shall have a plentiful crop, if God has ordained it, although I neither plant nor sow? Men will not venture their worldly affairs upon such a foolish way of arguing; why then should any argue at that rate in matters wherein their precious souls are concerned, and lie at stake?

May some poor soul say, O, gladly would I come to the great Manager Christ, and hang my soul's eternal salvation upon him, as on a nail fastened in a sure place; but, alas! I find such an utter impotence and inability to believe in him, that all exhortations are in vain, until the power of God be put forth to enable me; "No man can come to Christ, unless the Father which sent him, draw him." Answ. (1.) The soul that is truly sensible of its own inability to believe, or do any thing for itself, is in the fairest way of believing; for faith springs out of a thorough conviction of its own impotence and inability, either to will or to do. And therefore, (2.) From a sense of your own impotence, look up to him that giveth power to the faint, and increaseth strength to them that have no might; for he who commands you to believe, is the Author and Finisher of faith, ready to fulfil in you all the good pleasure of his goodness, and the work of faith with power. (3.) I would say to you that are in good earnest in making this objection, and complaining of inability to believe, that the power of God is exerted in a very silent and imperceptible way in bringing the sinner to believe in Christ, therefore likened unto the falling of the dew, the growth of the corn, or a grain of mustard seed, or the gradual working of leaven in a measure of meal, which are best known by the effects; and therefore observe and see if you can perceive any of the effects of the Spirit of faith in or about you, such as, a prizing of the word and ordinances, a drinking the sincere milk of it, a valuing of Christ, a renouncing of our own, and a leaning only to a Surety's righteousness, heart-love to all that bear the image of God; these, or the like fruits of faith, may be sometimes found in the soul that is complaining of its own inability to believe; and if so, it is a hopeful evidence that the good work is begun, and so you may be "confident of this very thing, that he who hath begun the good work, will perform it against the day of Jesus Christ."

I shut up this exhortation with two or three advices, in order to your committing your all into the hand of the great Manager of the house of God.

1. Study to be in good earnest in the matter of believing; for it is with the heart that man believes unto righteousness. Faith is not a dreaming, sleeping work, as you see in the case of Peter's hearers, Acts 2 the jailor, Acts 16.

2. Consider well the worth of the soul, and what danger it is into of being lost for ever. "What is a man profited, if he gain the whole world, and lose his soul?"

3. Be frequently viewing the majesty of that infinite God, with whom you must have to do for ever and ever, and what a fearful thing it is to fall into the hands of an implacable and eternal enemy. "Who knows the power of his wrath? Who can dwell with devouring fire?" &c.

4. Be convinced, that, by the breach of the holy law in Adam, your federal head, and also in your own persons, you are liable to the wrath and displeasure of God, yea, condemned already.

5. Be convinced of the utter insufficiency of all those nails that you have been formerly trusting to. Perhaps you have been trusting to the nail of a general mercy in God. But this will not hold; for God himself has declared, that he who "made sinners, will have no mercy on them; that he will by no means clear the guilty," without a satisfaction to his justice, and faith's improvement of that satisfaction set forth in the gospel-revelation. Perhaps you are leaning to the nail of gospel-church-privileges, or receiving the seal of the covenant in baptism, or the Lord's supper. But this nail will give way: "Unless you be baptized with the Holy Ghost, and eat the flesh, and drink the blood of the Son of man, you have no life in you." Perhaps you are leaning to the nail of a blazing profession. But, alas! this will fail you, as you see in the case of the foolish virgins, and those Matth. 7:22. to whom Christ says, "Depart from me, I never knew you." Perhaps you are leaning your weight upon the nail of some common attainments under the drop of the gospel, such as, a common knowledge, a common faith, a common reformation, a common zeal for the public cause of Christ, without an actual taking hold of God's covenant of grace and promise. All these will give way. That knowledge that does not humble and sanctify, that faith that is not accompanied with a humble sense of unbelief, that reformation of life that does not begin at the heart, that zeal that is not founded on knowledge, will never abide the trial. Perhaps you are laying your weight upon the law, or the works of it, either in part or in whole; your morality, civility, delight in duties, or your own good meanings and endeavours. But, alas! this nail will break also: for the law is weak through the flesh, and there is no law given, since the fall of Adam, that can give life, otherwise righteousness would come by the law. The Jews leaned to this nail, and went about to establish their own righteousness, as it were by the works of the law. But what came of it? The nail broke, and they fell under the condemnatory sentence of that law to which they leaned; and there they lie, and will lie till their eyes be opened. Now, I say, study and be fully persuaded of the utter insufficiency of all these, or other nails you are venturing your salvation upon. The hail shall sweep away all these refuges of lies.

6. Turn away your eyes from all these, and take a view of the strength, sufficiency, and excellency of the nail that God has fastened in a sure place. Study the excellency of Christ in his person as Immanuel, God man; the validity of his commission as the sent of God; the sufficiency of that righteousness he has brought in for justifying of the ungodly by his obedience unto the death; the stability and freedom of the covenant whereof he is Head, Surety, and Mediator; the prevalency of his intercession, by virtue of which he is able to save to the uttermost all that come to God by him: I say, be much in viewing and meditating upon these things.

7. With these join earnest and importunate prayers in the name of Christ, that he, who is Father of light, the Author of every good and perfect gift, may send forth his light and truth, that in his light you may see light; that it may be given you, by his word and Spirit, to know the mysteries of the kingdom of heaven, particularly that leading mystery of a God in our nature, "God manifested in the flesh, justified in the Spirit," &c. And while you are praying for these things, study to believe, and be confident toward him, that he will hear you, and that he doth hear you, because these things are agreeable to his will, Mark 11:24; 1 John 5:14.

8. In obedience to the command of God, and in a dependence upon his power, make the mint at resting upon the nail fastened in a sure place: commit your eternal all into the hands of the great Manager of his Father's house, saying, "I believe, Lord, help thou mine unbelief:" I believe that through the grace of our Lord Jesus Christ, I shall be saved, as well as others that have taken the same course: and thus he that believeth entereth into his rest. And in this way wait on the Lord; for "he that shall come will come, and he will not tarry."

I proceed now to offer a word of exhortation and advice to believers, who are here designed the offspring and issue of the house, and likewise the vessels of cups and of flagons. I shall offer a few advices unto you, suited unto these different characters given you in the text.

First, then, Considering you under the character of the offspring and the issue of God's family, I have the following advices to offer you.

1. Bless God that ever put you among the children, and gave you the pleasant portion and the goodly heritage. The question that is put, as to this matter, Jer. 3:19, "How shall this be done?" plainly implies, that there were such insuperable difficulties in the way of its accomplishment, as no created power was capable to remove. Although a general assembly of angels and archangels had been convened to answer this question, How shall these sinners of Adam's family, being heirs of hell and wrath, lawful captives to the god of this world, under sentence of eternal death; how shall they, in a consistence with the honour of the law, justice, and holiness of God, be put among the children, and become heirs of God, and be possessed of the inheritance that is incorruptible, undefiled, and that fadeth not away? they had been all put to an eternal stand, they behoved to own that it was a question too high for them to resolve. But behold the knotty and unanswerable question solved by Infinite Wisdom and Sovereignty, inspired with infinite grace and love, in the close of that verse, "And I said, thou shalt call me, My Father, and thou shalt not turn away from me." As if he had said, Although this question puts the whole creation to silence, yet I myself will answer it. My own beloved and eternal Son, having, in the council of peace, promised as a second Adam to satisfy justice, and to repair the honour of my law, by his obedience unto the death, I have determined to put them among the children, and by the power of my Spirit, they shall, upon the footing of the ransom I have found, cry, Abba, Father, unto me, and I will keep them by my power through faith unto salvation. O how should the consideration of all this grace and love, manifested in your adoption, fill your hearts with wonder, and your mouths with the highest praises of God, saying with the apostle, 1 John 3:1, "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God! O what is man that thou art so mindful of him? or what is the son of man that thou shouldst be so kind unto him? Bless the Lord, O my soul, and all that is within me, bless his holy name," &c. O levy a tribute out of the whole creation, and invite all creatures in heaven and earth to concur with you in celebrating his praises, as David doth under a sense of redeeming love and grace, Ps. 103 through the whole.

2. Let the whole offspring and issue of God's family be much employed in beholding and admiring the nail upon which they and all their privileges hang; for all the glory and offspring hang on Christ as the great Manager of his Father's house, as you heard in the doctrinal part. Believer, thou hast thy very being as a new creature in him; and all thy privileges, in time and through eternity, they have their conveyance to thee through him. Hence is that doxology of the offspring and issue of God's house, Eph. 1:3, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus." It is the will of the Father, that "all men should honour the Son, as they honour the Father; that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father." And therefore, I say, let every one behold and admire the glory of his person as Immanuel, the glory of his mediation; for through him it is that your relation to God, as your God and Father, doth come: John 20:17, "I ascend unto my Father and your Father, and to my God and your God."

3. Let all the offspring and issue of the family give a firm credit to their Father's word, set to their seal unto this word of promise, and believe the record of God concerning the great Manager and Priest over the house of God. It were a thing criminal among men, and an iniquity to be punished by the judge, for a child to say to the father that begat him, Thou art a liar. But is it not much more criminal for the offspring of God by regeneration, to say so to him that begat them by the word of truth? And yet this is the way that God is treated by his own children, under their fits of unbelief, despondency, and discontent; for "he that believeth not, hath made God a liar." Alas! how often do we contradict our everlasting Father to his face, by saying either with the heart or tongue, "His promise fails for evermore; he hath forgotten to be gracious; his mercy is clean gone?" Is not this flatly opposite to what he hath declared in his word, that "his mercy is from everlasting to everlasting; that his grace never faileth; that he is ever mindful of his covenant; his promise he will not break?" O beware of the sin of unbelief, for it is a reproaching and contradicting your Father, "Why sayest thou so, O Jacob? Why speakest thou so, O Israel? Is he not thy Father, that begat thee? Beware of him, and provoke him not; for he will visit these thine iniquities with the rod, and thy transgressions with stripes." Well then, credit your Father's word, for faithfulness is the girdle of his loins, and truth the girdle of his reins. Man may lie, and the son of man may repent, but it is impossible for God to lie. Imitate Abraham, the father of the faithful, who, "staggered not at the promise through unbelief, but was strong in faith, giving glory to God."

4. Let all the offspring and issue of the family trust the blessed Manager, and rest upon him in all cases with assured confidence. Hath God the Father intrusted him with all the glory, all the offspring, and all the vessels of his house; and shall not all the members of the family, particularly his own offspring and issue, trust him also with every thing that concerns them in time and through eternity? This being the leading duty called for from the text and doctrine, allow me to enforce it with some few motives, and then to illustrate it by answering a question or two.

First, I would enforce the duty with a few weighty considerations. Consider, then, in the first place, that as God the Father reposes a full trust and confidence in him, and has hung upon him all the glory of his house, so he calls and commands all mankind, particularly the children of the family, to do the like, and to write after his example, "This is my beloved Son, in whom I am well pleased; hear ye him." He hath my ear, let him have yours also. He cries from heaven, "Behold my servant whom I uphold, mine elect in whom my soul delighteth." And for what end doth he thus commend him, but that we may make him the object of trust and confidence, as he doth? There is not one duty in all the word of God, that is so much, or so frequently inculcated, as that of faith in Christ, or a firm trust in him, for all the ends of his incarnation; yea, this is the great end of the whole revelation, John 20:31. "These things are written, that ye may believe in the name of the only begotten Son of God."

There is no pleasing of God, no way to avert his wrath and displeasure, but by trusting the great Manager of his house; without faith in Christ it is impossible to please him, even though you were capable to perform all the other duties enjoined in the holy law, which yet is impossible through the want of faith in the promised Messiah. All the splendid services of Israel were rejected as an abomination, Is. 1:10–12. although commanded in the law. But, on the other hand, the weakest mint at commanded duty, though attended with many infirmities, is accepted of God, if done in faith. And the reason of this is, because faith hangs the whole glory of the soul's acceptance upon the nail fastened in a sure place, and not upon any work or duty done by us. The language of it is, "I will go in the strength of the Lord God, and I will make mention of thy righteousness, even of thine only."

Trust the great Manager, for he is "the mighty God," Is. 9:6. Take his own testimony as to this, Rev. 1:8. "I am Alpha and Omega, the first and the last, saith the Lord, which is, and which was, and which is to come, the Almighty." He is the man who is God's fellow, neither is it any robbery for him to be equal with God, for he and his Father are one, the same in substance, equal in power and glory. Let this engage your trust in him, for this he gives as the ground and reason why he should be the confidence of all the ends of the earth, and of them that are afar off upon the seas: Is. 45:22. "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else."

The great Manager is your near Kinsman, bone of your bone, and flesh of your flesh, and has acted the Kinsman's part, by avenging your blood upon the head of the old serpent, and by redeeming the mortgaged inheritance of eternal life; and therefore it is natural and kindly to put your trust in him: "How excellent is thy loving kindness, O God! (says David), therefore the sons of men put their trust under the shadow of thy wings." He is not only God, but man; the man of God's right hand, whom he hath made strong for himself, i.e. for the purposes of his glory in our redemption. As he hath authority and ability to manage our affairs, so he is gone to his Father to appear in the presence of God for us. As he died for our offences, and rose again for our justification, so he hath stated himself, before the high bar, as our Advocate with the Father. And whatever business we have in dependence before the high court, he is always present to look after it, and never absent when the cause is called; and he hath the concerns of his clients so much at heart, that he reckons them his own. Being touched with the feeling of our infirmities, he agents and manages the cause of the offspring and issue of the house gratis, without any money or price. "He shall deliver the needy when he crieth: the poor also, and him that hath no helper," Psa. 72:12. "He standeth at the right hand of the poor, to save him from those that would condemn his soul," Psa. 109:31. Let these or the like considerations engage your firm trust in the glorious Manager.

But, besides all these, consider what advantage shall accrue to yourselves, by putting all your trust and confidence in him. Hereby you shall be kept in perfect peace amidst all the shakings of this world, Is. 26:3. You shall hereby be filled with joy and peace, yea, "with joy unspeakable, and full of glory." You shall be rendered immoveable like the rock, when storms of trouble and temptation are overthrowing others who build upon the sand. In a word, your trust in and upon the great Manager, shall be followed with an exceeding and eternal weight of glory; none perish that trust in him: "Whosoever believeth in him, shall not perish, but have everlasting life."

I conclude at present with that word, Is. 64:4. "From the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him."

Is. 22:24.—"And they shall hang upon him all the glory of his Father's house, the offspring, and the issue, all vessels of small quantity: from the vessels of cups, even to all the vessels of flagons."

THE SIXTH SERMON ON THIS TEXT

YOU may ask me first, when, or in what cases are we to trust the glorious Manager? I answer, in general, there is no case unseasonable: "Trust in him at all times; yea people, pour out your hearts before him." More particularly,

1st, When you are in any concern about the salvation of your souls, roll this weight upon the nail fastened in a sure place. Are you in any doubt or fear anent your eternal state? Put it out of doubt, by committing this unto him, who came to seek and save that which was lost, saying with David, "Into thy hands do I commit my spirit, O thou JEHOVAH, God of truth, who hast redeemed me." The direct actings of faith on Christ, is the surest and shortest way of securing the one thing needful, for "none perish that trust in him."

2dly, When pressed with manifold charges of guilt, from the devil, from the law, from conscience; in that case trust in the Manager, for "his blood cleanses from all sin." We have redemption in his blood; and under this covering you may say, "Who can lay any thing to my charge?" It is the voice of the great Manager to the offspring and issue, "I, even I am he that blotteth out thine iniquities for mine own name's sake."

3dly, When indwelling sin is molesting thee with its insurrections, trust him that he may destroy the works of the devil in thy heart, that he will, according to his promise, "subdue your iniquities," Mic. 7:19; Rom. 6:14. "Sin shall not have dominion over you."

4thly, When Satan is molesting you with his fiery darts, act faith upon him; fear nothing from that enemy, whose head he has already bruised; and, in this case, improve his atoning blood, for it is said of saints in former ages, that "they overcame him by the blood of the Lamb." When you are afraid of falling or stumbling, take hold of the Manager, for "he keeps the feet of his saints, and holds up their goings." When called to any work or duty that is above your strength, remember that he is "the strength of Israel. Be strong in the grace that is in Christ Jesus, for he sends none a warfare upon their own charges." When engaged either in personal or public covenanting work, do all in the name and strength of the great Manager, and with an eye to the sacrifice of his death for acceptance Psa. 50:5. "Gather my saints together unto me; even those that have made a covenant with me by sacrifice." When the world is reeling and staggering, seas roaring, tempests of personal or public trouble blowing, then trust the Manager, for "he doth whatever he pleases in the heavens above, in the earth, in the seas, and in all deep places." Study to see all things in his hand, and all things working together for good to them that love him; and then you will sing, as Is. 12:2. "Behold, God is my salvation: I will trust, and not be afraid." Or, Psa. 97:1. "The Lord reigneth, let the earth rejoice," &c. When Jacob is brought low, and men pointing at the true church of Christ, and saying, "This is Zion whom no man careth for;" in that case, look to the Manager, for it is he that builds up Jerusalem, and gathers the dispersed of Israel into one. "What shall one answer the messengers of the nation? The Lord hath founded Zion, and the poor of his people shall trust in it." When there is a famine of bread trust him; for he that feedeth the ravens, will not starve the offspring and issue of the family: Psa. 37:3. "Trust in the Lord, and do good, so shalt thou dwell in the land, and verily thou shalt be fed." Is there a great scarcity of the word, the bread of life, and few faithful hands to dispense it? Trust him, for the stars are in his right hand; he gives apostles, prophets, evangelists, pastors, and teachers, for edifying of his body; and it is his promise, "I will give them pastors according to mine heart." Are the sheep and the shepherds scattered? Well, trust him, for he that hath scattered Israel will gather them again: "He shall gather the lambs with his arms, and carry them in his bosom," &c.

Thus you see there is no case in which the offspring and issue are not to hang by faith upon the blessed Manager, as a nail fastened in a sure place.

I conclude this exhortation with two or three advices. (1.) Be much in studying your own weakness and insufficiency for work or warfare, that you may be denied to your own strength; for it is the poor that "commits themselves to him." (2.) Be well acquainted with his name, I mean, the glory of his person; for it is "they that know his name that will put their trust in him." (3.) Study to know the near relation he stands under to you, both by his human nature, and by his offices as Mediator, Redeemer, Prophet, Priest and King, Head and husband, for the knowledge of these breeds trust and confidence. A wife trusts in her husband, a child in his parent, the members trust their head. (4.) Be well acquainted with the great and precious promises of the covenant of grace, and how the condition of them all is fulfilled to your hand by Christ, as a second Adam, in his fulfilling the do and die of the covenant of works. Legal conceptions of the covenant of grace, as if our faith, love, obedience, repentance, were the condition of the covenant, brangles faith in the free actings thereof on Christ and the covenant of grace. We must come without money or price to take hold of the covenant, and to apply the blessings thereof, because Christ has already paid the money and price that justice demanded. (5.) Pray much for the Spirit of faith; and, under the conduct of the Spirit, habituate yourselves to a frequent acting of faith, that so the life you live in the flesh may be "by faith on the Son of God."

I come now to offer a word to believers, under the notion of vessels hanging upon the nail which God has fastened in a sure place. And here I might, (1.) Offer a word to the vessels of cups. (2.) To the vessels of flagons, or believers of a higher stature. (3.) A word to both in common.

1. A word to weak believers, who are designed vessels of cups. I only suggest these two or three things unto you. (1.) It is a high privilege to occupy the least room in the house of our God. The prodigal son, when he came to himself, only begged of his father, that he might have the place of a hired servant; he was glad to be under his father's roof, and to eat in his father's house, at any rate. (2.) God has service for the least vessel of his house, as well as for the largest. God never made an useless creature, and he does not form any useless vessels; no, every vessel is formed of himself, to shew forth his praise. (3.) The least vessel is God's property, and he will not disown, but maintain his property, and own it before men and angels, saying, "They are mine," in the day when he makes up his jewels. (4.) The bands, by which you hang upon the nail fastened in a sure place, are as strong as those by which the vessels of flagons are secured; for he has said as to both, "They shall never perish, neither shall any pluck them out of my hand." (5.) The weakest measure of grace is a pledge of more; for "to him that hath shall be given." What grace you have got is the arles-penny of more a-coming, for "his goings forth are prepared as the morning," as the break of day is a pledge of more light to follow: "The path of the just is as the shining light, that shineth more and more unto the perfect day." The least measure of grace has glory connected with it, according to the order of the covenant, Ps. 84:11, "The Lord God is a sun and shield, he will give grace and glory;" first grace, and then glory.

I next offer a word of advice unto the vessels of cups, I mean weak believers. Although you are not to envy or grudge at God's bounty or liberality to others, in making them vessels of flagons, yet you may and ought earnestly to covet more grace than you have yet received; and therefore we are commanded to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." In order to which, be humble under a sense of your own weakness and emptiness; for "he giveth grace to the humble." Be diligent in the improvement of what grace you have received; for "the hand of the diligent maketh rich." Be frequently coming to the Manager of the house for more grace: "To whom coming, as unto a living stone,—ye also as lively stones, are built up," &c. Improve all the means of God's appointment for your edification, such as, the word, sacraments, prayer, Christian conference, that you may "add to your faith, virtue; to virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, godliness; to godliness, brotherly kindness; and to brotherly kindness, charity; for if these things be in you, and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ, 2 Pet. 1:5–8.

2. A word to the vessels of flagons, believers of a higher stature. To you I would say,

1st, Be not proud of grace received, but walk humbly with your God. "Who made thee to differ? and what hast thou that thou hast not received? His soul that is lifted up is not upright in him." True grace, where it is genuine, the more a man receives of it, he is always the more humble and empty, as you see in Paul, Eph. 3:8, "Less than the least of all saints." To keep your sails low, consider that the most eminent saints have discovered the greatest weakness, even in the graces wherein they most excelled; as we see in the case of Abraham, Moses, David, Peter, and others. They that have the greatest measure of grace, they get as much to do with it; strong corruption, strong temptation, and strong trials to grapple with: and the more talents that a man doth receive, the more hath he to account for, as to the improvement of them; for "to whom much is given, of them much shall be required."

2dly, Instead of despising others that are not come your length, study to be helpful and serviceable unto them. The vessels of cups are ordinarily filled out of the flagons; so study to impart and communicate of your grace, of your faith, love, hope, knowledge, under their graces, unto those that are weak in grace. The strong children in a family are helpful to the young and weak. Thus it is in the natural body, the strong member is helpful unto the weak and infirm; so ought it to be in the mystical body of Christ. And when you see any fall through weakness, do not triumph over them; but "strengthen the weak hands, and confirm the feeble knees; say to them that are of a fearful heart, Be strong; restore such an one with a spirit of meekness.

3dly, Whatever grace you have received, be not strong or confident therein, like Peter; but be strong in the grace that is in Christ Jesus, and let the life you live be by faith in the Son of God. Grace received will soon give way in a day of trial and temptation. An innocent Adam, left with the stock in his hand, soon turned bankrupt, and ruined all his posterity. And therefore, I say, do not trust to the life or grace you have in hand, but in the grace and life you have in your head Jesus Christ, the glorious Manager and Steward of his Father's house. Still remember, that all the vessels hang upon him; and therefore let all the weight lie where God has laid it.

3. A word of advice unto vessels of all sizes, whether they be vessels of cups, or vessels of flagons.

1st, Adore the riches of divine grace and mercy, that put a difference between you and others, for naturally you were as bad as others.

2dly, Let every one possess his vessel in sanctification and honour. Do not debase or defile the vessel of thy soul or body, by prostituting it unto the service of sin, satan, or any abominable lust. You was once lying in the miry clay of nature, but God has washed, justified, and sanctified you; and therefore study to keep yourself clean and holy in heart, life, and in all manner of conversation. If you defile yourselves with sin, the Manager of the house will be fair to cast you into a furnace of affliction, or, like Jonah, to plunge you into deep waters, till you acknowledge, "Mine own iniquities correct me, and my backslidings do reprove me."

3dly, When you find any defilement of sin cleaving to you (which you will never miss while in the body), flee to the fountain opened for sin and for uncleanness in the house of David. Be often bathing thy soul in the blood of Jesus, which cleanseth from all sin.

4thly, Come to the fountain for supply under all wants, that you may obtain mercy, and find grace to help in time of need. "Out of his fulness do all we receive, and grace for grace." Let thy vessel just lie under the flowing of this blessed fountain, that it may never be found empty when the midnight cry is made, "Behold the Bridegroom cometh, go ye forth to meet him."

Lastly, Pray for a plentiful outpouring of the Spirit, according to the promise, Is. 44:3, "I will pour floods upon the dry ground," that so all the empty vessels of the land, that are destitute of the waters of God's grace, may be filled; and those that are hanging upon the first Adam, and under the curse of the law, may, by the power of grace, change their holding, and hang upon the nail that God has fastened in a sure place.

A ROBBERY COMMITTED, AND RESTITUTION MADE, BOTH TO GOD AND MAN*

A SERMON,

Preached upon a thanksgiving day, after the Sacrament, in Dunfermline, Monday, August 11, 1746.

Ps. 69:4,—"Then I restored that which I took not away."

IT is abundantly plain, that there are several passages in this psalm applied unto Christ in the scriptures of the New Testament; particularly that in the 9th verse of the psalm, "The zeal of thine house hath eaten me up," we find it applied to Christ, John 2:17; and likewise that immediately following, "The reproaches of them that reproached thee are fallen upon me," Rom. 15:3; so likewise in the 21st verse, "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink," applied to Christ, Matth. 27:48, and Mark 15:23. But I need go no further to prove this, than the first word of the verse where my text lies, "They hate me without a cause," Christ applies it to himself, in John 15:25. We find our Lord here, in the verse where my text lies, he is complaining of his enemies; he complains of their causeless hatred in the first clause of the verse, "They hate me without a cause;" he complains of their multitude, "They are more than the hairs of mine head;" he complains of their implacable cruelty, "They that would destroy me, being mine enemies wrongfully, are mighty." Now our blessed Lord is thus treated by the world, whom he came to save. When there is such a powerful combination of hell and earth against him, one would have been ready to think, that he would have stopped, and gone no further; but he did not faint, nor was he discouraged, for all the opposition that was made against him; for you see, in the words I have read, what he was doing for lost sinners, when he was meeting with harsh entertainment from them. Then, even then, says he, I restored that which I took not away.

In which words you may notice these following particulars. (1.) You have hear a robbery disclaimed; a robbery was committed, but it is disclaimed by the Son of God; I took not away. There was something taken away from God and from man; by whom it is not said, but it is easy to say, that surely an enemy did it. But then, (2.) We have a restitution made of that robbery that was committed: I restored, saith Christ, I restored what I took not away. The work of man's redemption, it is a restitution both unto God and unto man of what was taken away by sin and by Satan. When once the work of redemption is completed, there will be a restitution of all things; for we read, Acts 3:21, of the "restitution of all things." Again, (3.) We have an account of the person restoring. Who made the restitution? It was I, saith the Lord; I restored what I took not away. I who speak in righteousness, and who am mighty to save, I the child born, and the son given to the sons of men, whose name is "Wonderful, Counsellor, The mighty God, The everlasting Father, and The Prince of peace;" I, even I restored what I took not away. Again, (4.) You have the voluntariness and frankness of the deed. No man is obliged to make restitution of what is taken away by another, unless he does it of his own accord. Well, says Christ, though I took it not away, yet I made restitution of the robbery and stealth that was committed; I engaged to do it in the council of peace, "Lo, I come: I delight to do thy will," &c. Again, (5.) We have here the time when our glorious Immanuel made this restitution of what he took not away. It was, Then I restored what, &c., when his enemies were destroying him; when they were robbing him of his name, and robbing him of his very life, he restored what was taken away by robbery from men. You will see how low our blessed Lord descended to make this restitution, and when it was; it was, in the first verse, when the waters of God's wrath were coming into his soul, even then, says he, I restored that which I took not away. Now, from the words thus briefly opened, the doctrine that I take notice of is shortly this.

DOCT. "That it was the great design of the Son of God, when he descended into a state of humiliation here, in this lower world, to make restitution both unto God and unto man, of what he never took away." For as there was a robbery committed upon God and upon man by sin and Satan; so our glorious Redeemer, he makes a restitution of the stolen goods, he restores both to God what was his due, and unto man what he had lost.

Now, in the prosecution of this doctrine, if time and strength would allow, the method that I propose is,

I. To premise two or three things for clearing of the way.

II. To inquire into the stolen goods, what it was that was taken away both from God and man.

III. I would make it appear, that our glorious Immanuel, he makes restitution of what was taken away both from God and from man; he restores unto God his due, and unto man his loss.

IV. I would shew when it was that our Lord did this; for it is said here, Then I restored.

V. I would give the reasons why Christ made this restitution, when he was under no manner of obligation to it, but his own free will. And then,

VI. Lastly, I would make some application of the whole.

I. The first thing proposed is, to premise two or three things for clearing of the way. For clearing of it you would consider,

1. That when God made man, he made him a rich man: he bestowed all manner of goods upon him, that were necessary to make him live comfortably here, and to make him eternally happy hereafter.

2. You would consider, that Satan, by this time, having fallen, like a star, from heaven to earth, when he lighted upon this world, upon this earth, he presently saw man standing and acting in the capacity of God's viceroy, bearing his image, and having the whole creation in subjection to him. This filled the enemy with envy, and therefore he enters into a resolution, if it were possible, to commit a robbery upon man, and to strike at God's sovereignty through man's side; and accordingly,

3. Satan prevailed upon our first parents, and beguiled them into an eating of the tree of knowledge of good and evil, which God had discharged them to eat upon the pain of death; and thereby the paction betwixt God and man (I mean the covenant of works) was broken.

4. The covenant of works being broken, and man having entered into a rebellion against God with the devil, he justly forfeited all the spiritual and temporal goods that God bestowed upon him, and likewise lost his title to a happy eternity, and became the enemy's vassal; and thus the enemy robbed him of all the goods that God bestowed upon him.

5. Lastly, The eternal Son of God having a delight in the sons of men, and beholding them in this miserable plight, he enters upon a resolution that he will take on man's nature as a coat of mail, and that he will in man's nature be avenged upon that serpent that hath beguiled our first parents, and spoiled them of their patrimony. And accordingly, in the fulness of time, he comes, and is manifested to destroy the works of the devil, and to recover all the stolen goods; he spoiled principalities and powers, and triumphed over them in his cross, and then divides a portion with the great, and the spoil with the strong; and, with a view to this, it is said in this text, Then I restored that which I took not away. And so I come to,

II. The second thing I proposed, and that was, to inquire a little into the robbery that was committed by sin and Satan, both upon God and upon man.

And, first, To begin with the robbery that was committed upon God. It was the devil's great drift, by tempting man to sin against God, to rob God of his glory. God made all things for his glory, and for his pleasure they are and were created. The whole earth, before sin entered into it, was full of his glory; and whenever Adam opened his eyes, and looked abroad through the creation, he saw the glory of God sparkling, as it were, in every creature he cast his eyes upon. Well, the enemy's design was to despoil and rob God of his glory. There is a question put, Mal. 3:8, "Will a man rob God?" will a creature adventure to rob his Creator? And yet this wickedness is perpetrated. God is invaded, and his glory is in a great measure taken away, I mean his declarative glory, for it is impossible his essential glory can be invaded.

I will tell you of several things relative to the glory of God, which were attempted to be taken away, and quite obscured and sullied by the sin of man.

1. There was an attempt made to rob God of the glory of his sovereignty, as the great Lord and Lawgiver of heaven and earth. Man, when he sinned against God, and brake the law in compliance with the motion of the enemy, what was the language of the deed? It was, "We ourselves are lords, and will come no more unto thee;" we will make our own will a law: "Let the Almighty depart from us: for we desire not the knowledge of his way."

2. There was an attempt to rob him of the glory of his wisdom. The wisdom of God was impeached by the sin of man as a piece of folly, namely, in giving a law to man, that was not worthy to be observed. Sirs, depend upon it, every sin you are guilty of, charges God with folly, and exalts the will and wisdom of the creature, above the will and wisdom of God expressed in this holy law. And what a capital crime is it for poor men to charge God with foolishness!

3. By sin there is an attempt to rob him of the glory of his power, in regard the sinner gives a defiance to the Almighty, and, upon the matter, says, he is not able to revenge his quarrel on us, the arm of his power is withered. That is the language of sin. And then,

4. There is a robbery upon God's holiness, which is one of the most orient and bright pearls of his crown. When the holy law is violated and transgressed, the language of that action is, God is like ourselves, he approves of our ways. Again,

5. There was an attack upon his justice, and a denying his rectoral power and equity. God says, "The soul that sinneth shall die, that he will by no means acquit the guilty." Well, but the language of sin is, "God will not require it," or he may be pleased or pacified with this or the other petty atonement.

Not to insist: there was a despising of God's goodness. God gave man a great estate; he gave him the whole earth, and would have given him the heavens also, if he had continued in his integrity; but yet all that goodness of God was trampled under foot by the sin of man.

Also, there was a denial of the faithfulness of God in the threatening that was denounced against the sin of man, "In the day that thou eatest of it, thou shalt surely die." But the language of sin is, God is not true to his word, he will not surely do it; said Satan, "Thou shalt not surely die." Thus you see there was an attempt made to rob God of the glory of all his perfections at once.

Secondly, Let us inquire a little into the goods that were stolen from man by sin and Satan. Here we may see a melancholy scene. The glory of the human nature was quite marred by sin. Man was made the top of the creation; but by sin he was brought below the very beasts that perish, so that, "The ox knoweth his owner, and the ass his master's crib, but my people know not me, saith the Lord; and they do not consider" their obligations to me.

Sin, it robbed man of his light and sight. You know what befel Samson when he was taken captive by his enemies, they put out his eyes; so when we fell into the enemies hands, they put out our eyes, and all mankind have been born blind since that time. Again, sin hath robbed us of our very life, and laid us among the congregation of the dead. All mankind are a dead and putrified company, "dead in trespasses and sins," Eph. 2:1. And then, sin hath robbed man of his liberty unto any thing that is spiritually good; and ever since we have become captives to the devil, the world, and our lusts. Again, sin hath robbed us of our wisdom, and brought us to prefer folly to the wisdom of God. Every man by nature is playing the fool. Who but a fool would spend his money upon that which is not bread, and his labour upon that which profiteth not? Sin robbed us of our righteousness, and rendered us a company of guilty criminals before God, and brought us under the sentence of the broken law, condemned already, John 3:18. Sin robbed us of our beauty, of the beautiful image of God, consisting in holiness and conformity to the great Creator, and it hath brought the hue of hell upon all mankind, lying among the pots. Again, sin hath robbed us of our health. Man was a healthy creature both in soul and body before the entry of sin; but sin hath robbed us of that, so that, "from the crown of the head to the sole of the foot, there is no sound part about us." Sin hath robbed us of our peace, and set us at war with God, with ourselves, with one another, and at war with the whole creation. Sin hath robbed us of our beautiful ornaments that God put upon us at our creation, and stript us naked, as it is said of Laodicea, Rev. 3:18. Sin hath robbed us of our treasure, insomuch that we are become beggars, poor, and naked. In short, sin hath robbed us of our God, so that we are become "without God in the world." There is a robbery for you that cannot be paralleled! You see what was taken away from God and man, by the sin of man. I might likewise tell you that sin robbed man of that paradise of pleasure in which God set him at his creation. No sooner had man sinned through the instigation of Satan, that old serpent, but he was turned out of the garden of Eden, Gen. 3:24, and a flaming sword placed, that turned every way, to keep him from having access to the tree of life in the midst of the garden. Sin hath robbed us of heaven, and made us heirs of hell and wrath. In short, sin hath disordered and disjointed the whole creation. Whenever man sinned, there came such a load upon the earth, through the curse of God, that ever since the whole creation hath been crying in pain, seeking deliverance from that dead weight that hath been lying upon it. So that, I say, by the sin of man there is a robbery committed, there are goods stolen from God and man, and the good creatures of God.

III. The third thing proposed was, to make it appear that our glorious Immanuel, he makes a restitution of what was taken away both from God and from man. He restores unto God his due, and restores unto man his loss.

And, 1. He makes restitution of glory to God, and that in the highest measure and degree, as was intimated by the angels, at the nativity of our Lord, Luke 2:14. The first note of the song of the angels is, "Glory to God in the highest," &c. It is just as if they had said, Glory hath been taken away from God, by the sin of the first Adam and his posterity; but now there is a higher revenue of glory to be brought in to the crown of heaven, than the whole creation in innocency could afford. Accordingly, our blessed Lord he declares, when his work was finished, after he had gone through his course of humiliation, he comes to his Father, John 17:4. and he says, Now, Father, "I have glorified thee on the earth." Observe the phraseology, for there is something remarkable in it, "I have glorified thee on the earth:" the earth was the theatre of rebellion where God was affronted, his law violated, and his sovereignty contemned; but, says he, "I have glorified thee on the earth," where thou wast dishonoured. I ought to go through all the perfections of God, that were leased by the sin of man, and tell how Christ restores glory to every one of them.

He restores glory to the divine sovereignty, bowing his royal neck to take on the yoke of the law which we had broken. He was made of a woman, and made under the law, that he might magnify it, and so maintain the honour of the great Lawgiver.

He restores glory likewise to the divine wisdom; for Christ himself, in his person and mediation, is just "the wisdom of God in a mystery," even his "hidden wisdom, the manifold wisdom of God." O Sirs! never were the treasures of divine wisdom and knowledge so much expended as in the person and mediation of our Lord Jesus Christ.

And then, he restores glory likewise to the divine power; for Christ is "the power of God:" and when he went forth to the great work of man's redemption, he went forth armed with infinite power to manage it; therefore he is called "the arm of God, and the man of God's right-hand, whom he hath made strong for" the purposes of his glory. How gloriously was the power of God displayed, when he came from Edom, with dyed garments from Bozrah, glorious in his apparel, travelling in the greatness of his strength; spoiling principalities and powers, who had spoiled God of his glory, and man of all that was valuable unto him!

He restores glory to the holiness of God. This attribute was injured by the sin of man, but its glory is restored by Christ; and there is such a brightness of divine holiness shines in the person and mediation of Christ, that when the Angels look upon him, Is. 6 they are dazzled, they are overwhelmed, not being able to behold it, they cover themselves, and cry, "Holy, holy, holy is the Lord of hosts: the whole earth is full of his glory."

And then, he restores glory to the divine justice; for in the work of man's redemption, justice gets a complete, and full satisfaction, till it cry, It is enough. And the justice of God manifested in the execution of the penalty of the law upon the Surety, is laid as the very foundation of the throne of grace, that we are called to come to for grace and mercy to help in the time of need, Ps. 89:14, "Justice and judgment are the habitation, or establishment, of thy throne," viz.—justice satisfied, and judgment executed upon the glorious Surety.

Again, he restores glory to the divine goodness. God was good to man, but man trampled it under foot: But Christ makes a higher display of the divine goodness than ever was seen by men or angels; for in his person, and mediation, and sufferings, the goodness of God breaks out like an ocean, in amazing streams of love, grace, and mercy. The love of God, O how does it shine in the giving his only begotten Son into the world! "Herein is love, not that we loved God, but that he loved us, and gave his own Son to be a propitiation for our sins." And then for grace, grace is made to "reign through righteousness unto eternal life, by Jesus Christ our Lord." And for mercy, it is "built up for ever." Thus I say, their is a restitution of glory to the divine goodness.

And likewise there is a restitution of glory to the divine faithfulness. The faithfulness of God engaged in the penalty, was trode upon by man and the devil; but the faithfulness of God is maintained in the execution of that penalty threatened against man in the person of our glorious Immanuel: and not only so, but the faithfulness of God comes to be established in the new covenant "in the very heavens:" for all the promises come to be "yea and amen in Christ, to the glory of God." Thus you see, that Christ restores what he took not away from his Father; he restores "glory to God in the highest," which he never took away.

2. Let us see next what restitution he makes to man; for man was robbed of all that was valuable to him, either for time or eternity.

First, The human nature was debased by sin, and sunk below the beasts that perish. Well, but the Son of God comes and takes the human nature into a personal union with himself, and thereby exalts the human nature above the angelical nature: Heb. 2:16, "Verily he took not on him the nature of angels: but he took on him the seed of Abraham." And, chap. 1:5, "Unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?" And see what follows, "When he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him." Thus the glory of the human nature is restored and advanced to a far higher pinnacle of glory and honour, than when it stood in the first Adam before his fall, adorned with all its embroideries, in a state of innocency. O Sirs, look up and see your nature exalted, taken out of the dunghill, and set on the throne of God. The throne of God is called "the throne of the Lamb," because our nature is there in a personal union with the great God.

But this is not all: he not only restores the glory of the human nature; but, to all who believe in him, he restores to advantage all the losses we sustain, either by the sin of the First Adam, or our own personal transgression; as will appear by running over the particular losses mentioned upon the former head.

First, then, Did sin robe us of our sight and light, and leave us in darkness? Well, Christ makes a restitution of that; for he comes forth as the bright and morning star, to give light to the darkened world, which may make us all sing and say with Zacharias, Luke 1:78, "Through the tender mercy of our God; whereby the day-spring from on high hath visited us." Ps. 118:27–29, "God is the Lord, which hath shewed us light; bind the sacrifice with cords, even unto the horns of the altar. Thou art my God, and I will praise thee; thou art my God, I will exalt thee. O give thanks unto the Lord, for he is good: for his mercy endureth for ever."

Again, Hath sin robbed us of life, and left us among the congregation of the dead? Christ makes restitution of that; for he is "the resurrection and the life:" and having recovered life by his own death, John 14:19. He keeps it in his hand and heart, and binds up our life with his "Because I live, ye shall live also. Our life is hid with Christ in God."

Again, Did sin rob us of our liberty? Christ makes restitution of that; he buys our liberty at the hand of justice, and then takes the executioner and binds him, and spoils him of his power over the poor captive; and having purchased liberty, he goes forth and "proclaims liberty to the captives, and the opening the prison-doors to them that are bound."

Again, Did Satan and sin spoil us of our wisdom, insomuch that ever since we are infatuated, and like fools, spend our money for that which is not bread, and our labour for that which cannot profit us? Well, Christ restores wisdom unto fools and babes; he is "made of God unto us wisdom;" and when we are determined to come to him, he makes us wiser than our teachers; wise to know the mysteries of the kingdom that are hid from the wise and prudent of the world, and revealed unto babes: "Unto you it is given to know the mysteries of the kingdom of heaven," &c.

And then again, Did sin spoil and robe us of our original righteousness? Christ makes restitution of that; for he himself is "the Lord our righteousness, and he was made sin for us, he who knew no sin, that we might be made the righteousness of God in him."

Did sin spoil us of the beautiful image of God? Christ makes restitution of that; for that very moment that a poor sinner looks unto him with the eye of faith, he gets the print of the second Adam drawn again upon his soul, and it is by beholding his glory that we are changed into the same image.

Did Satan and sin rob us of, and take away our health? Well, Christ, he comes to make restitution of that: for he is the Physician of value, and there is no disease so obstinate as is able to stand the virtue and healing power of this Physician; so that, if we perish with our diseases, we need not do it with that word in our mouth, "Is there no balm in Gilead, and no physician there?"

Did Satan spoil us of our peace? Well, Christ makes restitution of that; for "he is our peace." Peace on earth was one of the articles of the angels praise, "Peace on earth, and good will towards men." Sin robbed us of our peace with God. Christ restores that; for "God is in Christ, reconciling the world unto himself." Did sin rob us of our peace of conscience? Christ restores that; "Peace I give unto you: not as the world giveth, give I unto you," &c.

Did sin kindle a fire of war and of strife betwixt man and man? Well, when Christ comes with the sceptre of his power, he makes them beat their swords into ploughshares, and their spears into pruning hooks; he makes the wolf dwell with the lamb, and the leopard lie down with the kid.

Did sin rob us of our ornaments? Christ restores these, he makes the King's daughter all glorious within; he brings us a far better garment, even the garment of salvation, and a robe of righteousness to adorn us.

Did sin take away our riches and treasures? Christ opens up a far better treasure, even unsearchable riches; and he tells us, that "riches are with him, yea, durable riches and righteousness."

Did sin rob us of our God, and leave us without God in the world? Christ makes restitution of that; for what is Christ? He is Immanuel. And what is that? He is God with us. That may make our hearts rejoice indeed; our God is come back to us, and is saying, "I am the Lord thy God; I will be their God, and they shall be my people." It is a God in Christ that speaks in such a dialect to poor sinners. Thus you see, that Christ restores to man, what he took not away from him. I might enlarge much on this subject.

Sin robbed us of our title and charter to eternal life; whenever the covenant of works was broken, our charter was gone. But Christ restores a better charter, even the covenant of grace; he himself is "given for a covenant to the people," and is the Alpha and Omega of the covenant; all the promises and blessings of it are "in him yea and amen." The covenant of works was a frail covenant, a slippery security; but the covenant of grace, and the charter granted unto us in Christ, it is a lasting charter: Is. 54:10, "The mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee."

In short, Christ restores beauty and order again to the whole creation. Whenever man sinned, there fell such a dead weight upon the creation, that the whole creation was like to crumble to its original chaos; but the thing that prevented it was, the Son of God bought this earth as a theatre, on which his love to sinners might be displayed; therefore he will uphold the theatre till the scene be acted; and when it is acted, he will commit it to the flames: there is a word to that purpose, Is. 49:8, "I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages." The theatre of this earth was giving way under the weight of the wrath of God; but Christ being given as a covenant of the people, he upholds the earth and all things by the word of his power, as it is, Heb. 1:3.

Thus much for the third thing, which was, to let you see how Christ makes restitution of these good things which he never took away from God or from man.

IV. The fourth thing proposed was, to inquire into the time when Christ did all this: when did he restore that which he took not away?

I shall not stay upon this; I pointed at it in the explication. I told you that it was in a state of humiliation that he made this restitution. I cannot stand to tell you of the several steps of his humiliation whereby he restored what he took not away. We have a summary description thereof, in that question of the Catechism, "Wherein did Christ's humiliation consist?" The answer is, "In his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time." By these steps of his humiliation, he brought about the blessed project of redemption. Then was it that he restored what he took not away: Gal. 4:4, 5, "In the fulness of time, God sent forth his Son made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." But I do not stay upon this; I hasten forward.

V. The fifth thing proposed was, to inquire a little into the reasons of the doctrine. Why was it that our Lord restored what he took not away? Why did he restore these goods that sin and Satan took away both from God and from man? In answer to this, I only suggest these few particulars.

1. Christ made this restitution, because it was his Father's pleasure that he should do it; he did always these things that pleased his Father: "No man taketh my life from me (saith he), but I lay it down of myself. This commandment have I received of my Father."

2. He restored what he took not away, because it contributes very much to enhance his mediatorial glory. Gen. 14 there you read of what Abraham did, he armed his men, and went in quest of the five kings that had plundered Sodom; he pursues them, takes them captives, and recovers the spoil, and restores what not he, but the enemy, had taken away; and this was much for Abraham's honour. So it is to the immortal honour of our glorious Immanuel, that he pursued, and spoiled principalities and powers, who had robbed God and man; and then restores unto both what they, not he, had taken away. Upon this account, "God hath highly exalted him, and given him a name which is above every name," &c.

3. Christ restored what he took not away, out of regard that he had to the holy law of God. The holy law was violated, and the sovereignty of God in it was trode down: but Christ had a mind to maintain the dignity of the law, it being an emanation of the holiness of God; therefore he will restore a perfect obedience to the law, and bring in an everlasting righteousness that answers it to the full, that so a foundation may be thereby laid for our legal investiture in the privileges of children we had lost by sin.

4. Because his delights were with the sons of men. Sirs, Christ had a bride in Adam's family to espouse to himself for ever. God the Father gave him a bride. And when he saw her in the devil's clutches, he arms himself with divine power, and rescues the bride: "He loved me, and gave himself for me." And then, Christ restores what he took not away, that so the glory of grace might be exalted in the salvation of lost sinners; and that none glory in themselves, but that they that glory may glory in the Lord. It is not we, but he only, that makes the restitution, and grace reigns to us through that restitution that he made.

5. and lastly, Christ restores what he took not away, that he might "still the enemy and the avenger," as the expression is, Psa. 8:2; "the enemy and the avenger," that is the devil. Sirs, when the devil robbed man, he thought the day was his own, and triumphed as if the world and the glory thereof were his own, and men led as captive prisoners. But Christ stills the enemy, he stills his boasting; for he spoils the spoilers, takes the prey from the mighty, and delivers the captives from the terrible.

VI. The sixth thing proposed was the Application.

1. Is it so, as you have been hearing, that Christ restores what he took not away? Then, hence see, what a generous Kinsman we have of him; he never took away any thing from us, and yet he restores all to the spoiling of his own soul, and pouring of it out unto death. O! how hath the kindness of God to men appeared! What reason have we to adore the achievements of our renowned Redeemer, who went forth conquering and to conquer!

2. This doctrine serves to let us see into the meaning of that word, Rom. 8:3, "He condemned sin." Why, or how did he it? Why, sin is a robber, it committed a robbery on God and man; and is it not just that a robber should be condemned to die? Well, Christ condemns sin, and yet he saves the sinner: the sinner deserved to be condemned; but he manages the matter so dexterously, that he kills sin, and preserves the sinner.

3. Hence see what a criminal correspondence it is that the generality of the children of men have with sin. It is dangerous to haunt and harbour robbers; and yet will you keep a robber in your bosom. Sin is a robber; and every time you sin, it is committing robbery upon God and your own souls; therefore do not harbour it, "Stand in awe, and sin not."

4. If sin be such a robber of God and man, then see how reasonable the command is, to crucify sin, and to mortify the deeds of the body, "Mortify the deeds of the body; crucify the flesh, with its affections and lusts." Why crucify them? Why kill and destroy them? They are robbers. Therefore let us wage war against all manner of sin, whether within us or without us; let us "resist even unto blood, striving against sin," because sin is a robber, and deprives us of all the good you are hearing of.

5. From this doctrine see what way Christ takes in order to carry on his mediatory work of making peace betwixt God and man. There was a robbery committed upon God and man; and unless there was a restitution to both parties, there could be no peace. Well, Christ restores what he took not away; he restores glory to God, happiness to man; and so he carries on his mediatory work; for when both parties have restitution, then there is peace. Christ, he makes an end of sin, for he is the Lamb of God that taketh away the sin of the world." And why takes he it away? It is, that so peace maybe restored betwixt God and man, restitution being made to both.

6. From the doctrine we may likewise see, that the believer in Christ is the wisest man in the world, however the world may look upon him as a fool. Why? because he comes to Christ, and gets restitution of all the losses he suffered either by the sin of the first Adam or his own. No wonder he be a thriving man, because he gets his losses made up in Christ; for he comes, and out of his fulness receives grace for grace, and gets wisdom, righteousness, sanctification, and redemption, from the Lord Jesus.

7. See the folly and madness of the sin of unbelief. The genreality of the hearers of the gospel will not come to Christ to get restitution of what they lost by Adam and their own sin; John 5:40, "Ye will not come to me, that ye might have life." O what folly is this! If you had lost any of your worldly goods at the last rebellion, how readily would you seek restitution, if it were to be had? And yet such fools are the most part of sinners under the gospel, that though Christ counsels, calls, and beseeches them to come and get restitution of their God, of their life, and all losses, yet they will not hear, Ps. 81:11, "My people would not hearken to my voice," &c.

8. See the folly of the legalist, that goes about to make restitution to God, and to himself, of what was taken away by sin. The legalist, like the proud Pharisee, comes to God with his filthy rags, and thinks to please God with this and that obedience. But, O Sirs! consider, that "by the works of the law no flesh living can be justified;" you will never repair your own losses, nor the dishonour you have done to God, but only by coming to Christ, who is "the end of the law for righteousness to every one that believeth."

I should next improve the doctrine by an use of Trial. Try whether you have ever come by faith to a second Adam, and found in him a reparation of your losses by the sin and apostasy of the first Adam. They who find Christ himself, they have found all, for "Christ is all, and in all. All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; for ye are Christ's; and Christ is God's." They who find him, they find the goodly pearl, a treasure of unsearchable riches; and therefore cannot but reckon all their losses made up to wonderful advantage. And if so, whatever appeared gain to you formerly, will be esteemed loss for Christ; yea, doubtless, you will count all but dung and loss for Christ, that you may know him, win him, and be found in him. You will be dead to the law, and the works of it, being married to a better husband, whose name is, "The Lord our righteousness;" for "in him shall all the seed of Israel be justified, and shall glory." Again, if you have found reparation in Christ, you will wage a continual war with sin and Satan; you will resist the devil, and resist even unto blood, striving against sin. These robbers, they never come but to spoil you of some good, whatever disguise they may appear in. And if you have received any love-tokens from the Lord on this occasion, you may lay your account with an attack; the pirates pursue and attack the ship with the richest cargo. Lastly, Whenever the enemy has prevented and twin'd you of your comforts, you will fly to Christ for restitution, saying, with David, "Restore unto me the joy of thy salvation," for he it is who restores what he took not away.

I close with a word of Exhortation.

Sirs, I have a proclamation to issue forth in the name of the LORD IMMANUEL. Be it known unto men, by these presents, That whereas two great robbers have entered into the world, viz. sin and Satan, and have stolen away all the valuable goods which once pertained to Adam and his family, whereby they are all reduced to the utmost poverty and misery; it has pleased God the Father, from the love he bears to mankind-sinners, to send his only begotten Son into the world, to repair all their losses, and to restore what he took not away. Accordingly, the eternal Son of God hath come into the world, and having armed himself with the human nature and divine power, he hath gone forth and pursued the robbers, and taken Satan captive, and bruised his head, and destroyed that destroyer of mankind; he hath finished transgression, and made an end of sin, and hath brought in a robe of righteousness, and hath recovered all the goods that the robbers had taken away, all the goods and gear men lost; hath recovered them with wonderful advantage; and the goods are all in his hand, and he hath sent out us, who are his ambassadors, to cause all mankind to see what losses they have sustained; and whoever have lost any thing, their God, and their souls, heaven and happiness, he is willing to restore it to mankind, and that without any safer; for he will do it without money and without price. Come, and get your own again; for Christ hath received gifts for men, for the sons of men. O come, come, come, Sirs, and get from the glorious Restorer what you have lost, what you stand in need of, through time and eternity! O come and get your life, your God, and your souls again for a prey!

Since the rebellion commenced, many a man has lost very much; some have lost their land, some their houses, some their legs, and some their arms, and many their lives. And now, if the Duke of Cumberland, the King's son, should issue forth a proclamation, to every man to come and get his losses repaired, in his father's name, I believe you would not be shy to put in your name, and tell that you have lost this and that. Well, the Son of the King of heaven, the great JEHOVAH, he hath all his Father's treasures in his hand, and he hath sent us to tell you to come and get your losses repaired. O Sirs, what are men's temporal losses in comparison with their soul losses! "What is a man profited, though he should gain the whole world, and lose his own soul?" Well, come and get your souls for a prey from the Son of God.

I might make use of many motives to persuade you. Pray you, consider only the goods you lost are in Christ's hand, and that they are in his hand that they may be restored again to you. He invites you to come, "Incline your ear, and come unto me," &c. He not only invites you, but counsels you, "I counsel thee to buy of me gold tried in the fire," that is, I counsel you to get your losses restored. He not only counsels you, but commands you, "This is his commandment, that ye believe in his Son," &c. He not only commands, but he promises; he gives all manner of security that your losses shall be made up, if you come to him for a reparation, Ps. 72:4, "He shall judge the poor of the people, he shall save the children of the needy." Come then, poor and needy sinner. He is grieved to the heart when sinners will not come and get their losses repaired; he was grieved when Jerusalem would not be gathered as a hen gathereth her chickens under her wings. I will tell you, many a man have got their losses repaired; an innumerable company have got restitution from him, Rev. 7:9, "I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands." Now, when others have come and got reparation, will not ye come and get reparation too?

O Sirs, consider what you are doing. Mind, there is no hope of reparation after death; but if you come for reparation, you must come now to the King's Son; therefore, "To-day if ye will hear his voice, harden not your hearts, as in the provocation."

Upon this last day of the feast, I cry to all mankind, if my voice could reach them, to come and get their losses repaired by the Son of God, who restores that which he took not away. Do not say, "I am rich, and increased with goods, and stand in need of nothing;" for I can assure you, that he who is infinitely wise, and knows you better than you do yourselves, declares, that you are "poor, miserable, wretched, blind, and naked," through the robbery that sin hath committed. Say you, I cannot get time to come, because of worldly business. But let me tell you, that your worldly business is but mere trifles in comparison with this; therefore make all other business but by-business in comparison with this one thing needful. Says another, I will get time enough afterwards. I will tell you, delays are dangerous; what know you, man, what a day may bring forth? Death may come, and then you are gone for ever through eternity. Says another, I am afraid the time is gone already, and that he will not make a reparation of my losses. No, Sirs, I will tell you, that while there is life there is hope, and the Son of God is at the back of your heart, crying, "Behold, I stand at the door, and knock: If any man (out of hell) hear my voice, and open to me, I will come in to him, and will sup with him, and he with me." But O say you, I fear my losses are irreparable. I will tell you, poor sinner, as broken a ship has come to land, as we use to say; as great sinners as you have got a reparation of their losses, and a full pardon to the boot. What think you of Manasseh, and Mary Magdalene, and Paul? The same hand that repaired their losses is ready to repair yours; "his hand is not shortened, that it cannot save," &c. Says another, What if I be not among the number of the elect? I answer, You have nothing a-do with election; for "secret things belong unto the Lord, but that which is revealed unto us and our children." Election does not belong directly and immediately to the business of believing, but only things revealed: and if revealed things belong unto us, then put in your claim: for "the promise is to you and your seed." Say you, I am impotent, and cannot come. I answer. That was one of the losses Christ came to restore; "he gives strength to the weak, and to them that have no might he increaseth strength." Say you, My will is an iron sinew, it will not answer. Answ. He that restores that which he took not away, offers to restore your good heart and your will, "Thy people shall be willing in the day of thy power." Ezek. 36:26, "I will take away the heart of stone, and give the heart of flesh." Says another, I would fain come to get my losses repaired, but I think when I come to him he boasts me away. Do not think so; for he says, "Whosoever will come to me I will in no wise cast out." When he frowns upon you, and calls you a dog, be as the Syrophenician woman, do not give over, and you shall prevail, "Truth, Lord, I am a dog, yet the dogs eat of the crumbs that fall from the master's table;" the Lord repaired her losses, and granted her all the desires of her heart.

I should conclude with a word to believers, who have got their losses repaired by the glorious Immanuel. I only say two or three things to you by way of advice. (1.) O sing praises to the blessed Restorer, "O my soul, bless the Lord, who hath redeemed thy life from destruction, and crowned thee with loving kindness and tender mercies," Ps. 103:1–4. (2.) Whenever you meet with new losses, come back to the blessed Restorer. Satan will be about with you, he goes about like a roaring lion, seeking whom he may devour, and to take away any good you have got on this solemn occasion; but when the enemy has robbed you, I say, come back to Christ by faith, and you will find restitution again. Again, my advice to you is, O love the Lord with your heart, strength, and mind; let him have the strength and flower of your affection, lay nothing in the balance with him; and, as an evidence of your love, keep his commandments, walk worthy of the Lord, to all well pleasing; contend for the faith once delivered to the saints; study, with the church, to cause his name to be remembered to all generations, that the people may praise him for ever and ever, who restored what he took not away.

WORTHLESS MAN MUCH REGARDED BY THE MIGHTY GOD

A SERMON,

Preached upon a thanksgiving day, after the Sacrament, in Dunfermline, Monday, July, 1737.

PSALM 144:3.—"Lord, what is man, that thou takest knowledge of him? or the son of man, that thou makest account of him."

HERE is a question put, that is both answerable and unanswerable; it is both easy and difficult: it is easy to tell what man is, for the end of his perfection is soon discovered; but why God takes knowledge of man, or makes so great account of him, as to heap his favours on him, is a thing that God only can best account for. David, in the two preceding verses, declares, first, what a reconciled God in Christ was to him and makes it the ground of his praise and triumph: 1. Says he, My God is my strength; he is the strength of Israel, the glory of their strength. However feeble and weak the saints be in themselves, yet "their Redeemer is strong, the Lord of hosts is his name. O blessed is the man whose strength is the Lord Jehovah, with whom their is everlasting strength; for he shall go from strength to strength, till he appear before the Lord in Zion," &c. 2. His God was his goodness; for "there is none good but one, that is, God;" who, as he is the chief good himself, so he is truly good to Israel; good to them that wait upon him, and to the soul that seeks him. And whatever goodness is in any of the sons of men, or saints of God, he is the glorious source and fountain of it; "for every good and perfect gift cometh down from above," from an infinitely good God, &c. 3. His God was his fortress and his high tower. David saw himself in God, as a man is in his castle, that can look down on all his enemies with contempt; and hence we find him frequently expressing himself with the greatest confidence of safety, "I will not be afraid of ten thousands of mine enemies against me round about:" O! who can hurt them that have "the eternal God for their refuge, and his everlasting arms underneath them?" 4. His God was his deliverer. Many a danger David had been in, from Saul, from Absalom, and his other enemies; but his God had always interposed for his preservation; probably he may have his eyes upon the great deliverance that God wrought for him, and all his saints, by Jesus Christ, in finding a ransom for him, that he might not go down to the pit, &c. 5. His God was his shield: as a shield in the day of battle defends against darts and arrows that are shot against a man's body, and wards off the blows that are levelled against him; so his God had protected him against the malicious arrows of reproach and malice, &c. 6. His God had made him a skilful and successful soldier; his hands had been used to the shepherd's crook, and the musician's harp; but God had taught "his hands to war, and his fingers to fight," and to lead and head the armies of Israel, &c. 7. His God had taught him not only to manage the sword, but to sway the scepter; in the close of verse 2. "He subducth my people under me." He who had ordained him to be king of Israel, in the room of Saul, swayed the hearts of all the tribes to acknowledge him as their king and ruler; just so he, in a day of power, bends and bows the wills and minds of men to submit to the government of the Son of David, Christ Jesus, every one crying, Thou hast delivered us out of the hands of our enemies, therefore rule thou over us.

Well, David having thus viewed the goodness of God unto him, and remembering the greatness, glory, and majesty of his Benefactor, who had done all this for him; he extends his views unto the goodness of God to mankind in general, and especially to the saints, and cries out, in a rapture of wonder, in the words of my text, Lord, what is man, that thou takest knowledge of him! and the son of man, that thou makest account of him! So then the words are a question of admiration. And more particularly we may note, 1. The subject-matter of the question, and that is man; earthly man, as some read it; man that is "sprung of earth, and whose foundation is in the dust;" man who was "made a little lower than the angels," but who is now sunk into the greatest ignominy and contempt, by his apostasy from God. 2. We have a question of contempt put, concerning this creature, man, or the son of man, what is he? or wherein is he to be accounted of? We may hear the solution of this question afterwards. 3. Notice to whom this question is proposed; it is to the Lord: Lord, what is man? The Lord is a God of knowledge, and there is no searching of his understanding: he needs not that any should testify of man to him; he knows the inward value of persons, things, and actions: God has balances in which he weighs all mankind, and therefore he can well tell what man is; "he searches the hearts, and tries the reins of the children of men," and knows far better what you and I are, than we do ourselves. 4. We have the ground and reason of this enquiry concerning man; it is the knowledge that God takes, and the account God makes, of such an inconsiderable creature, that "the high and lofty One, who inhabits eternity, and who dwells in the high and holy place," that he should "bow his heavens, and come down," to visit man in a way of love.

OBSERVE, "That the regard that God shews unto man is truly wonderful and surprising."

This I take to be the plain import of the question. We have the like question put, Job 7:17–18, "What is man that thou shouldst magnify him? and that thou shouldst set thine heart upon him? and that thou shouldst visit him every morning, and try him every moment," Ps. 8:3, 4, "When I consider the heavens the work of thy fingers, the moon and the stars which thou hast ordained, what is man that thou art mindful of him? and the son of man, that thou visitest him." These are down-bringing questions. It is observable in scripture, that questions, when they are put concerning God, they are intended to raise our affections and admiration to the highest. So Exod. 15:11, "Who is like unto thee, O Lord, among the Gods?" and Micah 7:18, "Who is a God like unto thee?" These are uplifting questions. But when the question is concerning man, it brings him down in his own eyes unto nothing, "that no flesh may glory in the presence of God."

Now, in discoursing this doctrine, through the Lord's assistance, I shall endeavour,

I. To give a scriptural solution of this diminutive and down-bringing question, What is man?

II. What is imported in God's regarding man, or making account of him.

III. Wherein doth God discover his regard unto man?

IV. Shew that this is truly wonderful and surprising.

V. Apply.

I. The first thing is to give a scriptural solution of this question, What is man? for we can never wonder at and admire the regard that God shews unto man, until we know what man is. Come, then, Sirs, let us weigh ourselves in the balances of the sanctuary, and see what we are; 1st, As creatures; 2dly, As fallen creatures.

1st, What is man, as he is a creature of God? Why, trace him to his first original, he is but a piece of modified dust, enlivened with the breath of God: Adam signifies earth, and red earth, Gen. 2:7, "The Lord God formed man of the dust of the ground." Hence is that of the apostle, 1 Cor. 15:47, "The first Adam was of the earth, earthly;" also that of the prophet Jeremiah, who, addressing himself to Israel, cries out, "O earth, earth, earth, hear the word of the Lord," &c. Again, What is man? He is in scripture reckoned a potter's vessel, that is easily dashed and broken; "Hath not the potter power over the clay of his hand, to make one vessel unto honour, and another unto dishonour?" Rom. 9:21, and Ps. 2:9. Christ "will dash all his enemies in pieces, as a potter's vessel." If you ask further, What is man? the prophet Isaiah will tell you that he is but grass; Is. 40:6, 8. "The voice said, Cry. And he said, What shall I cry? All flesh is grass, and the goodliness thereof as the flower of the field. The grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it: surely the people is grass." What is all this multitude here present, but just a pickle grass: for as grass springeth out of the earth, and falls down again to the earth, so shall we and all living; and then the place that knows us shall know us no more. If you ask again, What is man? the Spirit of God will tell, Is. 40:15. That "all mankind is before God but as the drop of the bucket, and the small dust that will not turn the scales of a balance," no body regarding it; and yet all mankind before the Lord is no more. O then, What is man, that God should take knowledge of him?" If you ask yet again, What is man before the Lord? Why, you have an answer that reduces man and all nations of men, into nothing. Is. 40:17, "All nations are before him as nothing." Can any thing be less than nothing? yea, it is added in the close of that verse, "They are accounted before him less than nothing and vanity." And thus you see an answer to that question, What is man, considered as a creature? But,

2dly, What is man as a fallen creature? Man, even in his best estate, is altogether vanity before God: what then is he in his worst estate? "God planted him a noble vine, but he is become the degenerate plant of a strange vine." Let us consider what he is in this respect: a creature he is indeed; but then he is the worst of all creatures through sin; for if we search out his character from the record of God, we shall find him described, 1. To be a diseased creature, over-run with a loathesome leprosy, from the crown of the head to the sole of the foot: the disease of sin has invaded the very vitals, insomuch that the very mind and conscience is defiled and wasted, &c. Hence it follows, 2. That man, fallen man, is become an ugly and a loathesome creature, Job. 15:16, "How much more abominable and filthy is man, which drinketh iniquity like water? Sin is called the abominable thing that God's soul hates. O! how abominable then is man, who is nothing else than a mass of sin, a compound of all manner of iniquity? 3. What is man? He is an impotent and a helpless creature, without strength, "like the helpless infant cast out into the open field," Ezek. 16. Men may talk of the power of nature, and of their ability to convert and turn themselves, as they have a mind; but, if we believe the Spirit of God, speaking by the Son of God, he will tell us that "no man can come unto him, except the Father who sent him draw him." What can a new born infant do for its own help, cast out into the open field? Of all creatures it is the most helpless and impotent; and yet this is man's condition in his natural state. 4. What is man? Why, the Spirit of God will tell you that he is a rebellious creature; that he has lifted up arms against his great Lord; broken his allegiance to God, and joined in a confederacy with the devil against God. With proud Pharaoh, "we have disowned God, saying, Who is the Lord, that I should obey him?" Numb. 20:10, "Hear now, ye rebels, must we fetch you water out of this rock?" &c. 5. What is man, fallen man? Why, he is a condemned creature, under sentence from the great Judge of heaven and earth: "He that believeth not is condemned already, and the wrath of God abideth on him," &c. Condemned by God, condemned by the law, condemned by conscience, &c. 6. What is man, fallen man? Why he is a noxious and a hurtful creature; (he has hurt the creation of God; "Cursed is the ground for thy sake," says the Lord to Adam); a cumberer of the ground; "Yea, the whole creation groaneth and travaileth in pain, under the burden of his sin." 7. He is a noisome creature, that hath a filthy smell in the nostrils of God, angels, and saints; and therefore compared to the stench of a green opened grave, that is ready to raise the pestilence: "Their throat (says David, speaking of the wicked) is an open sepulchre, and the poison of asps is under their tongue." Yea, we find fallen man compared unto those creatures that are most hurtful unto us; he is compared unto a toad, a serpent, an asp, a tiger, a lion, and the like hurtful beasts. 8. What is man, fallen man? Why, he is a dead creature, Eph. 2:1. "And you hath he quickened who were dead in trespasses and sins." Now, what account do we make of the dead? They are buried out of the sight of the living; "Bury my dead out of my sight," said Abraham of Sarah; so what account should God make of dead sinners, who are destitute of the life of grace? but bury them out of his sight in hell. Thus I have told you some things in answer to that question, What is man? and told you what he is, as he is a creature, and as he is a sinner, or a fallen creature. And, after all, is there not good ground for this question in my text, What is man, that thou takest knowledge of him? or the son of man, that thou makest account of him?

II. The second thing, What is imported in this regard that God shews unto man, and the son of man? He is here said to take knowledge of him, to make account of him. Answ. It implies, 1. That, for as low, mean, and miserable a creature man is, yet he is not beyond God's notice and observation. "I saw thee," says the Lord, "when no eye pitied, when thou wast cast out and polluted in thy blood." When Adam hid himself in the bushes of paradise, "the eyes of the Lord were upon him." He saw what a pitiful pickle he was in, and all mankind in him. So Gen. 6:5, "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 2. What is man, that thou takest knowledge of him? It implies that the regard God shews unto man does not flow from any thing in himself, that there is no excellency whatever in him, to recommend him unto God, neither birth nor beauty, nor riches, nor wisdom, no qualification at all that is desirable. When God takes knowledge of his elect in a way of mercy, what are they, but children of wrath, as well as others? dead in sin: and therefore, "it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." 3. What is man? &c. It implies, that, whatever regard God shews unto man, it is the fruit of his own free grace, and sovereign will and pleasure: "By grace are ye saved through faith, and that not of yourselves, it is the gift of God. I will heal their backslidings; I will love them freely," Hos. 14:4. Hence all the promises of the covenant, they run in the tenor of sovereignty, no other reason being given for them, but that of his own sovereign will. "I will be their God, and they shall be my people. I will sprinkle them with clean water, and they shall be clean; from all their filthiness and idols will I cleanse them. A new heart also will I give you," &c. 4. What is man? It implies, that God has no need of man, or of any of his services; Job 22:2, "Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty that thou art righteous? or is it gain to him that thou makest thy ways perfect?" From whence it is plain, that God maketh not account of man, as that he could be profitable or advantageous to him. O, Sirs! let us not fancy that God is obliged to us for our praying, reading, hearing, obedience, or communicating: no, no; God needs neither us nor our services, &c. 5. What is man? It implies, that God's mercy and love unto man, and the son of man, is of a preventing nature: man is not seeking after God when he takes knowledge of him in a way of mercy. What knowledge was the poor infant taking of the Lord, when the Lord took knowledge of it, Ezek. 16:4, 6; Is. 65:1, "I am sought of them that asked not after me, I am found of them that sought me not." O Sirs! none of Adam's race would ever look after God, did not God look after us: yea, so far are we from seeking after God, that we are running further and further away from him, until he seek and find us, Is. 62:12, "Thou shalt be called sought out." God sought out and prevented Paul in the way to Damascus, when he had little thoughts of the Lord: he sought out Zaccheus, and every soul is sought out by preventing grace, &c. 6. What is man? It implies, that whatever man be, however despicable, low, and inconsiderable, yet God treats him as if he were some great and considerable person. Hence he is said to magnify him in that forecited Job. 7:17, "What is man that thou magnifiest him?" he makes an account of him, as if he were something worth. But this leads me to

III. The third thing in the method, which was to show, wherein doth God discover such a regard to man, and the son of man? And here, a matter of praise upon a thanksgiving-day; let us consider, first, The regard that God shews unto all men in common; secondly, The regard he shews to his chosen generation, his peculiar people.

First, I say, let us take a short view of the regard that God shews in common unto all men, and that both in creation and providence. 1st, Let us observe what regard God shewed unto man, that petty poor creature, at his creation. He builds a stately house, and provides it with all necessary furniture, before he gave him a being. He rears up the beautiful fabric of heaven and earth for his use. He "gives the sun to rule by day, and the moon to rule by night," that by these luminaries he might see about him, and behold the other works of God. He spreads out the heavens as a curtain and canopy over his head, and studs and embellishes it with an innumerable multitute of glittering stars, like so many stones of fire. He plants the garden of Eden with all manner of trees, and plants, and fruits. He calculates and adjusts the creation, to gratify both his sensitive and rational appetite: he makes colours to please his eye, sounds to please his ear, delicious fruits and meats to gratify his taste, and savoury smells his scent: he frames wonders in heaven above, and earth below, for his reasonable soul to pry and wade into with pleasure and delight. Thus, I say, God discovers his regard unto man, by building and furnishing a lodging for him, before he had given him a being. But, 2dly, let us consider the regard God shews unto man in the course of his common providence, and that notwithstanding his apostasy from the state in which he was created. 1. Then, although we be all transgressors from the very womb, yet he continues a succession of men upon the face of the earth: what a wonder was it, that upon the first sin of Adam, he did not hew down the root of mankind, and throw him into hell, in order to prevent the sprouting up of so many branches that have sprung off him, bearing the bitter fruits of sin and rebellion against God? and yet, in his wonderful patience and long suffering, he continues a race of mankind upon earth, when he could, with so much ease, rid himself of his adversaries, and avenge himself of his enemies. O! what is man? 2. Let us see the wonderful care that God has in and about the formation of man in the womb. What accession had you, or I, or yet our parents, in giving us these hands and feet, and other bodily members? how came it about, that these members and bodly parts are so well shaped, and that we were not born monsters? why, it is the hand of Providence that moulded and fashioned us after this manner. David, Ps. 139:14. observes this with praise and gratitude; "I am fearfully and wonderfully made." 3. Whenever man is brought into the world, although he is the most helpless creature in himself, yet he has provided the best of help to cherish and preserve him. He not only helps us into the world, and keeps us from being stifled in the birth, but he provides the knees to dandle, and the breasts to suckle us. He not only inspired our parents with tender care and affection towards us in our non-age and infancy; but he himself, as a tender parent, nourished and brought us up, preserving and providing for us, giving us our daily bread, and all the necessaries and conveniencies of life. Have any of us comfortable dwellings in a family capacity? why, it is God that sets the solitary in families. Have any of you a stock of children like olive plants round about your table? why, children are God's heritage, and the fruit of the womb is his reward. Have you riches and worldly substance? why, this is of the Lord, as he tells Israel; "It is his blessing that maketh rich?" it is the Lord that giveth you to be rich. Has he given to any worldly honours and preferments? it is "God that sets up one, and casts another down." O! how doth God follow man with goodness and mercy every year, and every day and moment! How quickly would all flesh be starved to death, if he did not open his large granaries every year, causing the earth to produce the grain that nourisheth us, and other creatures! The psalmist David observes this as matter of praise, Ps. 145:15, 16. "The eyes of all wait upon thee, and thou givest them their meat in due season; thou openest thy hand, and satisfiest the desire of every living thing." O, how wonderful is it, to behold the connection of causes that God has established! how he has linked heaven and earth together, by his powerful hand, in order to the maintaining of man upon earth! Hosa. 2:21, 22. "And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel." O! what is man? or the son of man, that the great wheels of the creation should be carried about for his benefit and sustenance. And, to conclude this head of common providence, and the kindness God shews unto man there, let us observe, how the innocent creatures that never sinned against God, or violate the laws of their creation, are every day slaughtered for the use of rebel nothing man; the fishes of the sea, the fowls of the air, the beasts of the field, their lives sacrificed to sustain the life of man, who has forfeited his title unto all good things, either in this world or the world to come. O, what a favourite must man be above the rest of the creatures? And so valuable is the life of man, that he has made it one of the ten commandments of the moral law, binding to all generations, that none shall kill man, or take away his life, till his own immediate hand put an end and period to it. Life shall go for life; "Whosoever sheddeth man's blood, by man shall his blood be shed:" and that for this good reason, because that "after the image of God created he him." O, may not this short hint of the kindness of God to man, running out in the channel of common providence, make us to cry with David, here in the text, Lord what is man? &c. But to pass this head of God's common goodness to man, in creation and providence.

Secondly, Let us next take a view of the good of his chosen that we may triumphantly praise with his inheritence upon a day of thanksgiving. And here, believers, worthy communicants, let me turn even the doctrine into a word of exhortation, and call you in the words of the psalmist, upon a thanksgiving day: "Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness." And to excite and engage you to this duty, you will consider with me a little, what knowledge the great God has taken of you, and what account he has made of you by the outgoings of his love. 1. Before time. 2. In time. 3. After time ends, in eternity.

1. I say will you take a view of his love and kindness towards you before time, and let that engage you to cry, What is man that thou takest knowledge of him, and of me in particular? (1.) Then I say, Let us run back to the ancient years of eternity, and see how the kindness and love of God to man, did appear then; "when God looked upon you in your blood, he said unto you, Live, and your time was a time of love." Oh! is it not wonderful to see electing love, passing by the fallen angels, and resting upon such a poor pitiful creature as fallen sinful man? And when he passed by kings and princes, noble, and wise, and rich, and many thousands that the world would think would been the objects of his love, he passed by them, and pitched upon thee, a poor creature that no body regards. Oh! is not thy soul saying, "What am I, that God hath taken such knowledge of me? that he should have loved me with an everlasting love? that he should have chosen me before the foundations of the world? and predestinated me to the adoption of children, by Jesus Christ to himself?" (2.) The decree of electing love being past, a method must be found out for thy salvation, consistant with the honour of the law and justice of God: and therefore, as if man, and the son of man, had been some great creature, and thou in particular, believer, a council of the Trinity must be called to advise the matter; and thus the plan of thy salvation was laid.—'Oh, says the eternal Father, my love is set upon a remnant of Adam's family, and I have proposed to save them, and to bring them to glory: but oh, how shall I put them among the children? I see that they will violate my law, and become liable to my wrath and justice, and my love to them cannot vent in a prejudice unto justice: and therefore, O Son of my eternal love, I set thee up, and ordain thee to assume their nature in the fulness of time; a body for this end have I prepared for thee, that thou mayest, as their Surety and Redeemer, fulfill my law in their room, and satisfy my justise, by the sacrafice of thy death; and I hereupon promise, that I will stand by thee in the work; mine arm shall strengthen thee; I will raise thee from the dead, and set thee on my right hand; and I will give them as a seed to serve thee, thou shalt be their Head, their Husband, their Advocate, and Mediator, and thou shalt reign over them as a peculiar kingdom, for ever and for ever.'—'I agree with my whole heart to the overture, says the eternal Son; "Lo, I come; in the volume of thy book it is written of me: I delight to do thy will, O my God;" yea, this law of redemption is within my heart; it is seated in the midst of my bowels.'—'Agrees to it, says the Holy Ghost: I will form his human nature, by my overshadowing power, in the womb of the virgin: I will sanctify his human nature, and make it a fit residence for the fulness of the Godhead to dwell in, that, out of that fulness, they may receive grace for grace: I will take of the things that are his, and shew them unto them; and carry on the work of sanctification in them, till they be brought unto glory.'—Thus, I say, the plan and method of thy salvation was laid, believer, in eternity, before the foundations of the world was laid. O then, shall not the consideration of all this make us cry, Lord, what is man, that thou takest knowledge of him? or the son of man, that thou makest account of him?

2. Let us come down from eternity to time, and see what work is made, in the execution of this glorious project of free grace and love towards man. This world being created, as a theatre upon which the glorious scene was to be acted; man is brought forth into the stage; a covenant of works transacted between God and him, by the breach of which man is plunged into an abyss of misery and sin. But no sooner is he fallen, but the eternal purpose and project of infinite love and wisdom begins to break forth; and so the scene of grace begins to be acted. When man is trembling at the apprehensions of being stricken through with the flaming sword of justice, a promise of relief and deliverance breaks out from under the dark cloud of wrath, "That the seed of the woman should bruise the head of the serpant." An angry and offended God on a sudden becomes IMMANUEL, God with us, to avenge the quarrel upon the old serpant, for the hurt he had done his viceroy and representative in this lower world. This grace contained in the first promise, is gradually opened in promises, types, and prophecies, during the Old Testament economy; until, according to the concert in the council of peace, and declared resolution in paradise, the great and renowned Champion, the Son of God, actually takes the field: and having put on the coat of the human nature that his Father had provided for him, he works wonders in it for that petty creature man, that he might bring about his salvation. What did he? say you. Awsw. O! What did he not, that was necessary to break up the way, and clear the passage to glory and eternal life, for man? Why, in so many words (for I cannot insist on particulars), by his obedience to the death, "He finishes transgression, and makes an end of sin; he makes reconciliation for iniquity: he brings in an everlasting righteousness." He "confirms a new covenant with many: he makes the sacrifice and oblation to cease," and unhinges the Mosaic economy, he reveals the counsel of God anent redemption; opens up the mystery of salvation in his doctrine; confirms it from heaven by a multitude of miracles; "he magnifies the law, and makes it honourable; he spoils principalities and powers, and triumphs over them in his cross; through death he destroys death, and him that hath the power of death;" he wrests the keys of death out of the devil's hand, and takes them into his own custody, that he might make it a passage to glory, instead of being a passage to hell: he dies for our offences, and rises again for our justification; he ascends up to heaven with a shout of triumph and victory; and sits down on the "right hand of the Majesty on high," as the public Head and Representative of his friends on earth, and to "appear in the presence of God for them." A little after he is set down upon the throne, he pours down his Spirit, like "the rushing of a mighty wind, upon his disciples at Pentecost; and gives gifts unto men, gives some apostles, some prophets, some evangelists, some pastors, some teachers;" and sends them abroad, with a power of working miracles, and of speaking all languages; to proclaim the glory of his finished salvation to every creature under heaven; "That whosoever believed in him might not perish, but have everlasting life." And Oh! may not a reflex view of all this work about man make us cry, Lord, what is man, that thou takest knowledge of him? or what the son of man, that thou makest so great account of him?

Well, is that all? No; for he doth yet more for man in time. Having finished the salvation of man in a way of purchase, his voice is unto men, and the sons of men; he proclaims his salvation unto the ends of the earth, and causes the joyful sound of the gospel-trumpet to be heard to the world's end. And Oh! what wonders doth he work here to make way for the salvation of poor man! A throne of grace is reared, to which man may have recourse with boldness, "that he may obtain grace, and find mercy to help him in every time of need." Acts of grace are emitted from this throne, indemnities, promises, and proclamations of grace: "Ho, every one that thirsteth, come ye to the waters: and he that hath no money, let him come, &c. Heralds are sent abroad to proclaim the grace of God through Christ to man, and to lift up their voice in the tops of the high places; a word of reconciliation is committed unto them; and they, as ambassadors for Christ, pray men, and the sons of men, to be reconciled unto God: "because Christ was made sin for us, that we might be made the righteousness of God through him." The great storehouses of grace are opened; his righteousness and salvation brought near to every one's door in a dispensed gospel, with a voice from heaven, Come and welcome to Christ, and all his fulness. He stands with the outstretched arms of redeeming love, crying, "Behold me, behold me! O how would I gather you, as the hen gathers her chickens under her wings!" O what is man that he is thus mindful of him!—But then, what work is he at with man after all this, in order to the effectual application of the purchased and exhibited salvation? The hammer of the law must be applied, in order to break the rocky heart in pieces; the fallow ground must be plowed up, to prepare it for the reception of the incorruptible seed of gospel truth; the strong holds of Satan must be pulled down; the high imaginations of the heart levelled: Satan and proud self must be dethroned. The sinner is dead, buried, and stinking in the grave of sin; the "stone must be rolled away from the sepulchre, and wonders must be showed unto the dead, the Spirit of life must breathe upon the dry bones:" the sinner is blind, and he must have his eyes opened: he is a prisoner, and his chains of captivity must be loosed; the obstinate iron sinew of his will must be bended by the almighty power of God, and "he persuaded and enabled to embrace Christ, and salvation through him, as he is freely offered in the gospel." The sinner being thus translated from death to life, from darkness to God's marvellous light, in effectual calling, O what work doth the Lord make about the poor inconsiderable creature! how doth he heap favours and privileges, one after another upon him! He betrothes the poor forlorn creature to himself, as if it had been a chaste virgin, makes it the bride, the Lamb's wife, and says to it, Now, "thy Maker is thine Husband, the Lord of hosts is his name," &c. He takes away the filthy rags, and clothes it with change of raiment, even the white linen of his own everlasting righteousness, and makes it to sing that song, Is. 61:10, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels;" he takes the burden of all the debt it owed unto justice upon himself, and stands between it and all charges that law and justice had against it, enabling it to say, "Who can lay any thing to my charge? it is God that justifieth, who is he that condemneth? it is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us:" he becomes an everlasting Father to the poor creature, and puts it among the children, making it an heir of God, and a joint heir with himself, and says to it, "Wilt thou not from this time cry unto me, My Father," &c. He puts the beauty of his own holiness upon the soul, and makes it like "the king's daughter, all glorious within," like the embroideries of needlework; he maketh it "like the wings of a dove, covered with silver, and her feathers with yellow gold:" he visits the soul frequently, and manifests himself to it, so as he does not manifest himself to the world; he waters it with the dew of his Spirit, like the vineyard of red wine: he breathes on it by his Spirit, makes the north and south wind to awake, come and blow on it, whereby the graces of the Spirit, like so many spices, are made to send forth a pleasant smell: he bears it company through fire and water, and never leaves it: he makes the man to dwell in the secret of his presence and under his shadow, and as the mountains are round about Jerusalem, so his attributes pitch their tents on every hand of it for its defence; he plants a guard of angels about his bride, for her honour and safety, as a lifeguard, Heb. 1:14. and in a word, he "keeps it by his power through faith unto salvation; makes goodness and mercy to follow it;" and at last divides Jordan, and brings it home, under a guard of angels, to the promised land of glory, and presents it before his Father "without spot or wrinkle, or any such thing." And upon a review of all this that he doth before time, and in time, may we not justly cry out in a rapture of admiration, Lord, what is man!

3. If we follow the Lord's way with men, from an eternity past, through time, to an eternity to come, we shall see just cause to cry, what is man?—But here a vail lies between us and that glory and happiness that God has ordained and designed for man in the world to come. And the things there ordained for man are so great, that "eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive, the things which God hath prepared for them that love him," 1 Cor. 2:9. What thinkest thou, believer, of being "for ever with the Lord," and of having "places among them that stand by," and beholding the glory of God and of the Lamb? what thinkest thou of coming in person to "Mount Zion, the city of the living God, the heavenly Jerusalem" above described, Rev, 21 whose "wall is of Jasper, and the city itself of pure gold, like unto transparent glass; where there is no need of the sun or moon," or of these ordinances, word and sacraments, and ministers, because the glory of the Lord doth lighten it, and the Lamb is the light thereof?" what thinkest thou, believer, of coming to the "general assembly, and church of the first-born, which are written in heaven?" what thinkest thou of joining an "innumerable company of angels, and the spirits of just men made perfect," who sing a new song, crying. "Salvation to our God, and to the Lamb, for ever and ever." Rev. 7:10, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom and strength, and honour, and glory, and blessing?" what thinkest thou of coming to God the judge of all, as thy God and Father? what thinkest thou of coming to Jesus the Mediator of the new covenant; and of seeing him no "more darkly as through a glass, but face to face, seeing him as he is, and beholding the glory that his Father hath given him?" what thinkest thou of sitting down at the table that shall never be drawn, and of eating and drinking with him, and the ransomed company, in the kingdom of heaven? Matth. 26:29, "I will not drink henceforth" said he, at the institution of the supper, before he died, "of the fruit of the vine, until that day when I drink it new with you in my Father's kingdom." What thinkest thou of these new scenes of glory, wisdom, power, holiness, justice, mercy, grace, and love, and faithfulness, that will be opening through eternity, in the immediate vision of God, and in the works of creation, providence, and redemption; every one of which will fill thy soul with a new rapture of wonder and praise? what thinkest thou of sitting down with Christ victoriously upon his throne, as he also overcame, and is set down with his Father upon his throne? what thinkest thou of possessing these thrones in glory, that became vacant by the apostacy of the angels that fell? what thinkest thou "of ruling the nations with a rod of iron? of binding their kings with chains, and their nobles with fetters of iron? yet this honour have all the saints," 1 Cor. 6:2, "Do ye not know, that the saints shall judge the world?" ver. 3, "Know ye not that we shall judge angels?" what thinkest thou of eating of the hidden manna, and the fruits of that tree which grows "in the midst of the paradise of God: which beareth twelve manner of fruits every month, and whose leaves are for the healing of the nations?" what thinkest thou of entering into these ivory palaces of glory with joy and triumph, on every side, the house of many mansions, the house of Christ's Father, "whose builder and maker is God?" thou shalt be satisfied then, to the full, with the fatness of his house, and drink of the rivers of his pleasures. What thinkest thou of becoming a pillar in the temple of God, where thou shalt go no more out, and having Christ's name, his Father's name, and the name of the city of our God written on thee for ever? what thinkest thou of being for ever freed and delivered of all these burdens under which thou groanest? of all these fiery darts whereby thou art now harassed? of all these oppressing fears and challenges? of all these tears, sorrows, and afflictions, which make thee to go through the world, with a bowed down back, hanging thy "harp upon the willows?" what thinkest thou of these eternal things, that are shortly to be possessed? of an eternal God, an eternal life, an eternal light, eternal love, eternal rest, eternal vision and fruition, eternal likeness and conformity to the Lord, that are abiding thee? what thinkest thou of the "crown of glory that fadeth not away?" what thinkest thou of "a kingdom that shall never be moved: an inheritance that is incorruptible, and undefiled, and that fadeth not away?" what thinkest thou of having these twilight blinks of glory through the vail, turned into an eternal day of glory? for there the Sun of righteousness shall never set, never, never, be eclipsed. O Sirs, all this, and ten thousand, thousand, thousand, times more than I can tell you, is prepared for you on the other side of death; and after all, have we not reason to sing and say, as in the text, Lord, what is man that thou takest knowledge of him? or what the son of man, that thou makest such account of him?

IV. The fourth thing in the method was, to shew, That it is truly wonderful and surprising, that God, the great God, should have such a regard to man, that he should take such knowledge, and make such great account of him.

I need not stay upon this, after what has been said; only in a few words. (1.) 'Tis surprising, if we consider God's infinite and amazing greatness and glory. Oh! who can think or speak of him in a suitable manner? He that shows such a regard to man, is "the high and lofty One that inhabits eternity, and dwells in the high and holy place, to which no man can approach; he that dwells in light that is inaccessible, and full of glory." He whose "throne is high and lifted up," above all the thrones of heaven and earth: He before whom angels and archangels are standing, with their "faces and their feet covered with their wings," crying, "Holy, holy, holy is the Lord God of hosts:" he who "stretched out the heavens, and laid the foundations of the earth:" he who "weighs the mountains in scales, and the hills in a balance, takes up the waters of the ocean in the hollow of his hand, and doth whatsoever he pleaseth in the armies of heaven, and among the inhabitants of the earth." O! is it not surprising and wonderful, that this great and infinite Jehovah, who hath all being, life, light, glory, and perfection, inherent in himself, and stood in no need of man nor angels, that he should take such knowledge of man, or the son of man? Lord, what is man?

(2.) It is surprising, if we consider what man is, what a poor inconsiderable, contemptible creature he is, both as a creature, and as a sinner, of which I spake in the entry upon the first head, in answer to that question, What is man? &c.

(3.) It is surprising and wonderful, because it cannot be conceived or expressed, it runs beyond all thought and all words; "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive," of the kindness and condescension of God to man: so much is clearly imported in the psalmist's way of speaking, of the goodness of God in the text; Lord, what is man, that thou takest knowledge of him? Hence are these or the like expressions of wonder and amazement, "How excellent is thy loving-kindness, O God! How great is thy goodness which thou hast laid up for them that fear thee? Oh! the height, the depth, and length, and breadth, of the love of God, which passeth knowledge!" These expressions, they are just a posing and putting our finite minds to an eternal stand: and therefore we must stop, for what can we say more?

V. The fifth thing was the Application. And because I have been all along practical in the doctrinal part, therefore I shall conclude with a few inferences.

1st, See hence the folly of all such as are taken up in admiring any created excellency, either to be found in themselves, or others of the human race, without running up to the fountain head, an infinite God, from whom all being, beauty, glory, and excellency doth flow. The spirit of God speaks of it as a piece of brutish folly, for man to look at the creature, without tracing it and all its excellency to God, as its original: Ps. 94:8, "Understand, ye brutish among the people; and, ye fools, when will ye be wise? he that planted the ear, shall he not hear? he that formed the eye, shall he not see?" ver. 10, "He that teacheth man knowledge," shall not he know? These are questions that may confound all the atheistical fools in the world, who say in their hearts or practice, "There is no God;" and at the same time discover to us, that man is but a poor dependant creature, deriving all his powers in soul and body from an infinite God: hence is that challenge, Is. 2 at the close, "Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of?" This challenge, together with the words in my text, are enough to stain the pride of all gloriation in man; Lord, what is man, for wherein is he to be accounted of? Especially when balanced with the excellency of his glorious Creator, he just evanishes into nothing. You heard upon the first head of doctrine, what man is in general, as a creature and as a sinner. Now, let us take a view of him in his best excellencies and qualifications, and see what they will amount to in God's reckoning, or compared with the infinite excellency of his infinite creator? What account is to be made of his being before God? why, he is not, for 'tis God only whose name is, I AM. What account is to be made of man in his pedigree, which some, like the princes of Zoan, boast of? why, he is the "degenerate plant of a strange vine." What account is to be made of his riches? why, these take the wings of the morning, and fly away, and cannot "profit man in the day of wrath." What account is to be made of his honours? they cannot "descend to the grave after him." What account is to be made of all his projects and schemes? why, that day "his breath departs his thoughts perish," and are all disconcerted and dashed in pieces. What account is to be made of his beauty? it is quickly turned into rottenness and deformity. The wisdom of man before God is but folly; his knowledge specious ignorance, his strength and power is but impotency. What is his life in the world, but a vapour which the wind of sickness and death blows away, out of time into eternity? upon the whole, then, may we not well cry, Lord, what is man, and wherein is he to be accounted of? Let us cease from trusting in man; for "cursed is the man, that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord: but blessed is the man, that trusteth in the Lord, and whose hope the Lord is," Jer. 17:5, 6.

2dly, See hence the horid ingratitude of sinners, in waging war against that God, who is so good and so kind unto man. Oh! what tongue can express, or what heart can conceive, the monstrous ingratitude of sinners, in rejecting his laws, trampling on his authority, affronting him every day to his face? May not the Lord say to us, "Do ye thus requite the Lord, Oh ye foolish and unwise? Oh my people, what have I done unto thee? and wherein have I wearied thee? testify against me; was I ever a barren wilderness, or a land of darkness" unto you?

3dly, See hence the way and method that God takes to "lead sinners to repentance: why, he just pursues them with his kindness, and draws them "with cords of a man, with bands of love; knowest thou not, O man, that the goodness of God leadeth thee to repentance?" The first thing that melts and thaws the heart of a sinner, in a kindly way, is an uptaking of the love and kindness of God to man, especially as it vents through the death and blood of Christ, in the free pardon of sin, and acceptance through Christ. Whenever the soul comes to see that love, that grace, that mercy and bowels, that it has been spurning against, it begins to smite upon its thigh, with Ephraim, saying, "What have I done?" and with David, "Against thee, thee only, have I sinned, and done this evil in thy sight." And it is this that influences the turning of the soul from sin unto God, with fall purpose and endeavour after new obedience; saying with Job, "That which I see not, teach thou me, if I have done iniquity, I will do no more:" the soul is just killed and melted with a sense and uptaking of the love of God.

4thly, Is God so good and so kind to worm man? then see hence, what a reasonable command the first command of the law is, "Thou shalt have no other gods before me:" that is, 'Thou shalt know and acknowledge me as God, and as thy God, and shalt worship and glorify me accordingly.' Oh! shall we give any thing, any creature, any lust, any idol, that room in our hearts, that is due unto such a kind Lord? shall we not say with Ephraim, "What have I to do any more with idols? O Lord, our God, other lords besides thee have had dominion over us, but by thee only will we make mention of thy name. All people will walk in the name of their God; and we also will walk up and down in the name of the Lord our God. Whom have we in the heavens but him? and there shall be none in all the earth whom we desire besides him."

5thly, See hence the criminal nature of the sin of unbelief, which is a saying upon the matter, God is not to be trusted, notwithstanding all his kindnesses, pity, and love to man. He calls him a liar: and says there is no good to be got at his hand; that he is a hard master, and his words are no indications of his mind: an evil heart of unbelief turns us away from the living God: why, what way doth it this? It just acts the part of the false spies that went up to Canaan, and brings up an ill report of a good God, of a true and faithful God: it says, "His mercy is clean gone, he will be favourable no more, his promise fails for evermore:" and as Israel turned back to Egypt, when they heard the ill report that the false spies brought of Canaan; so the soul, when it hears the ill report, that unbelief brings up of God, the heart turns away from him. O Sirs! take heed of an evil heart of unbelief, especially after that you have been at a communion table. There is nothing that the devil more cherishes and fosters folk in, than in their unbelief: this was the way that he ruined man at first; he made our first parents, first to conceive harsh thoughts of that good God who had been so kind to them, and then quickly he ruins them; and this is the very way that he still goes to work with his posterity; he tells you, that whatever God has done in sending his Son, whatever he has said in his word, whatever experience of his love you have met with, yet you have no ground upon which to trust him, his promise fails, he has forsaken and forgotten. If he once brings you this length, I no not how far God may be provoked to give you up to the will of the roaring lion.

6thly, Is God so kind to man? worm, worthless man? Is the regard that he shews to us so surprising and wonderful? then let us discover a regard to him, and to every thing that belongs to him.

I shall instance in a few particulars, wherein we are to discover our regard to him and for him.

1. Let us regard him even in the works of nature; the works of creation in heaven above, and in the earth below. This is a large volume, opened and spread out before all mankind: it was a book in which David was frequently reading, and he took great pleasure to see God there, "O Lord my God, how great and manifold are thy works? In wisdom hast thou made them all." The whole 104th psalm is a lecture upon the works of creation, and the order God has established among the creatures. See also psalm 8th beginning, and psalm 19th beginning, &c.

2. Let us regard him in his works of providence, in the government of the world, and in the government of his church, through all periods of time; and let us regard him in all the dispensations of his providence towards the land we live in, and to our families and ourselves in particular, Ps. 107 at the close, "Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord." When he is trysting us with favourable dispensations, let us observe this with praise: and when he is trysting us with afflicting dispensations, let us humble ourselves under his mighty hand, that he may lift us up, &c., Ps. 28:5, "Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them, and not build them up."

3. Let us regard him in his Christ, and the glorious work of redemption through him, and, beholding him, lift up the everlasting doors of our hearts unto "the Lord of hosts, the Lord mighty in battle." It is the great sin of Scotland, for which the Lord is contending, that Christ has not been received and regarded, either in his prophetical, priestly, or kingly offices. You know what came of them who did not regard the Lord, and reverence him, in the person of his Son: he "sent forth his armies, and miserably destroyed them:" I fear armies of men, whose language we do not understand, shall travel through our land, and avenge the quarrel of a despised, contemned, and affronted Christ, &c.

4. Let us regard him in his book of the scriptures. We call the scriptures the book of God; and so it is, for it is given by the inspiration of the Holy Ghost; and therefore let us regard it, by reading and searching and diving into it, till we find the pearl; John 5:39, "Search the scriptures, for in them ye think ye have eternal life; and they are they which testify of me." And to encourage a regard to it, see Prov. 2:2–4, God observes what regard is paid to his book among folk; "take heed to it, as unto a light shining in a dark place."

5. Regard him by attending his courts, I mean the ordinances of his worship, word and sacraments, especially the word preached, where his heralds are sent to proclaim and intimate his mind "in the high places to men, and to the sons of men." David, though a great king, looked on it as his honour, to attend the courts of the King of kings, and esteemed "a day in his courts better than a thousand in the tents of wickedness. God's way is in his sanctuary:" these are the galleries where he has many a sweet interview with his subjects. "One thing (says David) have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire after him in his temple." These are the banqueting-houses, where he entertains them with "fat things full of marrow."

6. Shew a regard to his great name. This is one of the ten commandments of his moral law, "Thou shalt not take the name of the Lord thy God in vain; for he will not hold him guiltless that taketh his name in vain." Oh! "sanctify that great name, the Lord your God," and make it "your fear and your dread." Be aware of profaning it either in your common conversation, or by your unnecessary customary swearing by it, or by a slight mentioning of it even in religious duty; and ay when ye go to mention that name in any duty of worship, study to fill your minds with a holy awe and dread of it, &c.

7. Shew a regard of his day, and put respect upon him, by remembering it, "to keep it holy." See a sweet and encouraging promise to them that regard God's day, Is. 58 at the close; "If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it." I am ready to judge, that folk's acquaintance with God himself is known by the regard they shew to his holy day.

8. Shew a regard unto his voice; the voice of his word; the voice of his Spirit; the voice of his providence; the voice of mercies, and the voice of afflictions: for the Lord's voice crieth in all these, and it is the man of wisdom that hears his voice, "To-day if ye will hear his voice, harden not your hearts: be not like the deaf adder stopping her ear at the voice of charmers, charming never so wisely." Whenever he comes, say, "Speak, Lord, for thy servant heareth." His voice is sweeter than the melody of angels and archangels to the soul that knows him: "It is the voice of my beloved, behold he cometh, leaping upon the mountains, skipping upon the hills."

9. Shew a regard to all his laws and commandments; get them engraven upon your hearts, that they may be a lamp to your feet, and a light to your paths.

10. Shew a regard to his promises and words of grace, and any word of grace that he seals, and sends home by his Spirit upon thy heart; let that be a michtam or golden word to thee; and say of it, "It is better to me than gold, yea, than much fine gold: God hath spoken in his holiness, I will rejoice:" roll it like a "sweet morsel under thy tongue."

11. Shew a regard to his members, by esteeming them as the "excellent ones of the earth," and doing all the offices of kindness to them that ye are capable of: for what says he, Matth. 25:40, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Cultivate fellowship and acquaintance with these that belong to the Lord, and let them be the men of your counsel, and your intimates. My "delight is with the saints." Tell them that fear the Lord, what he hath done for your soul.*

12. Regard him in his messengers and ambassadors, his sent servants, who act for their great Master; and faithfully declare his mind, and contend for his cause in a day of defection and backsliding, especially any that he has set, as it were, in the front of the battle, to bear the shock of the enemy; they have many against them, and therefore they need your sympathy and countenance, who "love the Lord." A kindly word or look from a member of Christ will do more service to a minister of Christ than folk are aware of: Paul, in his bonds, was refreshed and comforted with the sympathy of believers.

13. Shew a regard to him, by espousing his cause, the interest of his house and kingdom. Sirs, the cause of Christ is upon the field at this day; the covenanted standard of Scotland is displayed, in opposition to that course of defection which the whole land is gone into, and which the judicatories of the established church are carrying on, with might and main. The cry is given, "Who is on the Lord's side?" let them "come up to the help of the Lord, to the help of the Lord against the mighty." Some, both ministers and Christians, profess friendship unto the cause of Christ, his covenanted doctrine, discipline, worship, and government: but they love to dwell at ease, and, like Issachar, to crouch under the burden: but I have little skill if that be the Lord's way, and the Lord's call, when others are jeoparding themselves "in the high places of the field," for the cause and testimony of Jesus. I may say to such, be who they will, as the prophet said to Israel, in a day of defection from the Lord, "How long halt ye between two opinions? If Baal be God, serve him, and if Jehovah be God," then serve and follow him. If the judicatories of the church be fighting the cause of Christ, and building the Lord's house, then cleave to them, and good reason: but if they be building Jericho, instead of Jerusalem; if they be pulling down the work of God, instead of building it up; if the ark of God, his covenanted cause and testimony, be carried without the camp, it is time to follow it; let "us go out therefore unto him without the camp, bearing his reproach." And if folk shift following Christ, his cause and sworn testimony, especially when it is espoused by a handful upon all hazards, they need to consider upon it in time, lest that sentence go against them; "Curse ye Meroz, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty." Christ and his cause will carry the day without you; but take heed that he don't resent it, ere all be done; his frowns and down-looks are heavier than the frowns of all the men on earth, or angels in heaven, or devils in hell.

ACTION SERMON

THE HUMAN NATURE PREFERRED UNTO THE ANGELICAL

HEBREWS 2:15.—"For verily he took not on him the nature of angels; but he took on him the seed of Abraham."

THE apostle, ver. 10, had spoken of Christ as the Captain of our salvation: he shews, ver. 14 and 15, how, according to the first promise, Gen. 3:15, he had taken the field, and bruised the head of the old serpent; why, says he, ver. v. 14, "He took part of the children's flesh, that through death he might destroy him that had the power of death," &c. The legal power of death fell, by virtue of the sentence of a broken law, into the hand of the devil, as God's executioner; and it had continued there, unless law and justice had been satisfied by the death of the Surety; but Christ, "through death, destroyed him that had the power of death;" i.e., he sapped the foundation of his authority and power, by his justice-satisfying blood: he, as it were, wrung the keys of hell and death out of the devil's hand, upon Mount Calvary, and so "spoiled principalities and powers, and made a shew of them openly." The use that we, law-condemned sinners, are to make of this, is (ver. 15), to pull up our sinking spirits, and triumph over death as a conquered and slain enemy, saying, "O death, where is thy sting? O grave, where is thy victory?" for he did all this "to deliver them, who, through fear of death, were all their lifetime subject to bondage." Now the apostle, in the words of my reading, gives a good reason why Christ, as the Captain of our salvation, destroyed death, "and him that had the power of it," and delivers poor men from the sting and fear of it. Why, says he, he is our kinsman, unto whom the right of redemption did belong; for verily he took not on him the nature of angels, &c.

Where we have, first, a negation or denial of a great dignity unto the angelical nature; he took not on him the nature of angels, or, as it reads in the margin, he taketh not hold of angels: when an innumerable company of them fell from the state wherein they were created, he took not hold of their nature, to recover them from woe and misery; it is plainly supposed, that they were not the objects of his love, and therefore he did not become a Godangel, as he became a God-man.

In the words following, we have, secondly, an affirmation of this honour to the human nature, which he denied to the angelical; he took on him the seed of Abraham, in the margin, of the seed of Abraham he taketh hold, i.e., he joined the human nature, in the seed of Abraham, to himself, in a personal union, that so, being our Kinsman, he might become our Redeemer and our Husband. The apostle, when he is writing to the Galatians, who were Gentiles, tells them, Gal. 4:4. That he was "made of a woman," according to the first promise, Gen. 3:15, but when he writes to the Hebrews, he speaks in the style of the promise made to Abraham, "in thy seed shall all the nations of the earth be blessed;" by telling them, that according to that promise, he took on him the seed of Abraham, that so they might be encouraged to believe in him; for ministers, in preaching Christ, are to bring the sinner and the Saviour as near to one another as possible.

Thirdly, In the words we have a strong asseveration, shewing the certainty and importance of this matter, that he took not on him the nature of angels, but the seed of Abraham: Verily, says he, it is so; it "is a faithful saying, and worthy of all acceptation;" and therefore, let all the seed of Israel, or Abraham, believe it, and set to their seal of faith to it.

OBSERVE "That it is a truth of the greatest certainty and moment, that the Son of God, when he passed by the nature of angels, took on him the human nature, in the seed, or family, of Abraham."

The doctrine is clearly founded upon the words, For verily he took not on him the nature of angels, but he took on him the seed of Abraham.

In discoursing the doctrine a little, I shall, through divine assistance, make it evident,

I. That the Son of God took not on him the nature of angels.

II. Make it appear, that he hath taken unto him the human nature, and is become one of our tribe and family.

III. Shew what may be imported in his taking on him the seed of Abraham, or his taking hold of it, as in the margin.

IV. Shew what is the importance of this truth implied in the asseveration verily.

V. Apply.

I shall endeavour brevity on these heads.

I. The first thing is, to make it evident, that Christ, the Son of God, took not on him the nature of angels.

Of all created beings, angels are the most excellent, they being pure immaterial spirits, approaching nearest to the nature of God, who is the infinite, eternal, and uncreated Spirit, Ps. 104:4, "He maketh his angles spirits, his ministers a flaming fire;" and yet when they fell from their first state, and so needed a Saviour as much as fallen man, yet the apostle here tells us, with a verily, that he took not on their nature, or did not catch hold of them, to save them from ruin. This is clear and evident from the terms in which the first promise is uttered, Gen. 3:15. where, at the same time that the remedy and relief is promised to fallen man, vengeance and wrath is denounced against Satan, "It shall bruise thy head," says the Lord to Satan, viz., the "seed of the woman." This is upon the matter repeated, Is. 63:4, "The day of vengeance is in mine heart, and the year of my redeemed is come;" as if he had said, 'The old quarrel with Satan, the enemy of man's salvation, is still in mine heart, I am to execute vengeance upon him when I come in the flesh, to redeem my people from his slavery and bondage.' And accordingly, we are told, Col. 2:15. That he "spoiled principalities and powers," and triumphed over them in his cross. Eternal war is proclaimed from heaven against the fallen angels: hence we are told, Jude 6. "The angels which kept not their first estate, he hath reserved in everlasting chains under darkness, unto the judgment of the great day." From all which it is clear, that he is so far from showing such a regard to the fallen angels, as to take their nature upon him, that he hath taken up, and will pursue an everlasting quarrel against them. And I make no doubt but it fills those evil spirits with horror and torment, to hear these tidings told in this assembly, where we are met together to commemorate the love of God, in taking on the human nature, and giving it a sacrifice for the sin of man.

I know some divines pretend to assign some reasons, why God passed by the nature of angels, when he took on him the human nature: but seeing the Spirit of God is silent as to this matter, it is safest for us to resolve it into the will of that sovereign Lord, "who doth in the armies of heaven, and amongst the inhibitants of the earth," what pleaseth him; and to say with Christ, Matth. 11:26, "Even so, O Father, for so it has pleased thee." And therefore I proceed to

II. The second thing proposed, which was, to prove, that the glorious Son of God, who thinks it not "robbery to be equal with God," hath indeed taken upon him the human nature, although he hath passed by the nature of angels.

Sirs, we need all much to be established in the faith of this glorious and fundamental truth. A flaw in our faith as to this, makes the whole building totter; and I am afraid that they who think it an easy matter to believe it, never yet saw the infinite distance between the nature of God and the nature of man; for, without controversy, this is a great mystery, "God made manifest in the flesh." And the truth and certainty of it may be cleared and confirmed.

1st, From scripture prophecy concerning him, Ps. 22 where he speaks of his hands and his feet being pierced; of his being cast upon his Father's care from the womb: Thou art he that took me out of my mother's belly. So Is. 53 through the whole, the prophet speaks of his being wounded and bruised for our iniquities, of his death and resurrection, which all plainly suppose his taking on our nature.

2dly, Scripture history makes it evident, that he took on him our nature in the seed of Abraham, particularly his genealogy, Matth. 1 and Luke 3. Yea, the whole history of the four evangelists concerning his birth, life, death, resurrection, and ascension, in our nature, into heaven, prove, that verily he took on him the seed of Abraham: how could his hands and his feet be pierced with nails, and his side with a spear? how could blood and water issue forth at the wound? if he had not verily taken on him the seed of Abraham.

3dly, This is clear from plain scripture testimony. I only mention these two or three: The testimony of the apostle here, in the 14th verse of this chapter: "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same. Rom. 1:3. "Jesus Christ, who was made of the seed of David, according to the flesh." Rom. 9:5. "Of whom, as concerning the flesh, Christ came who is over all God blessed for ever." John 1:14, "The Word was made flesh, and dwelt among us," &c.

4thly, Take the testimony of angels unto this great truth: the angel Gabriel attests it, when he said to the virgin Mary, Luke 1:30–32. "Fear not, Mary, for thou hast found favour with God: and behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus; he shall be great, and shall be called the Son of the Highest." So in the 2d. chapter, 10th verse, the angels tell the shepherds, "We bring you good tidings of great joy; for unto you is born, in the city of David, a Saviour, which is Christ the Lord."

5thly, He goes yet higher, and gives you the testimony of the "three that bear record in heaven, the Father, the Word, and the Spirit." The Father attests it by preparing a body for him. The Son attests it by putting it on; he took on him the seed of Abraham; he wore it on earth for about thirty-three years, and from hence has carried it away to heaven with him, and from heaven declares the tuth of his incarnation and death, saying, "I am he that liveth and was dead, and behold I am alive for evermore, and have the keys of hell and of death," Rev. 1:18. The Holy Ghost attests it, by his forming the human nature in the womb of the virgin, by his overshadowing power. But I do not insist. The titles that are everywhere given him from his human nature, make this evident: he is called a Man, and the Son of Man, a title in which he himself delights, and repeats every now and then; he is called frequently the seed of the woman, the seed of Abraham, the seed of David, a branch that sprung out of the root of Jesse. From all which we may conclude, with the apostle, in the words of my text, that verily he took on him the seed of Abraham.

III. The third thing was, what may be imported in the expression of the text, of his taking on him the seed of Abraham.

I cannot enlarge upon such a subject; only it imports,

1st, That the human nature was upon the point of perishing with the fallen angels, till Christ took hold of it.

2dly, It implies his pre-existence, as God, unto his actual incarnation, whereby the Socinian error falls, who assert, that he had no being till he was born of the virgin; for if so, how could he take to him the human nature? Sirs, let Arians and Socinians be for ever confounded: for our Immanuel was God, co-equal with his Father, from eternity; and, in the fulness of time, seventeen hundred and forty-two years ago, was "made of a woman: In the beginning was the Word, and the Word was with God, and the Word was God.

3dly, It implies the verity and reality of his incarnation, of which I spoke already. His human nature was no phantom, or appearance, but the real human nature, and the whole nature of man, consisting of a true body and reasonable soul; for, says the apostle, he verily took on him the seed of Abraham.

4thly, The expression implies, that it was a voluntary deed; he took on him; as a man puts on his clothes with his own hands, so the Son of God voluntarily put on the human nature; voluntarily agreed to it in the council of peace, Ps. 40:8. and, from eternity, rejoice "in the habitable parts of the earth," and he was a volunteer when it came to the execution.

5thly, It implies, that the assumption of the human nature terminates in the person of the Son of God. Although the other persons, Father and Spirit, had their own peculiar agency, in forming and preparing the human nature; yet it is the Son, the second person of the glorious Trinity, that wears it: so that it cannot be said of the Father or Holy Ghost, but only of the Son, that he "took unto him the seed of Abraham:" so that is not an essential, but a personal union, between the divine and human nature.

6thly, It implies, that though the union be personal, yet it is without any confusion of the two natures: they still remain essentially distinct, although indeed, through the intimacy of the union, the properties of each nature are frequently ascribed to the whole person.

7thly, It implies, that it was an act of amazing love, grace, and condescension, that he took our nature upon him. Hence the apostle cries out with wonder, 1 Tim. 3:16. "Without controversy, great is the mystery of godliness; God was manifested in the flesh." This is such a depth, that the angels desire to look into it. Hence the cherubims were made with their faces pointing towards the mercy-seat.

8thly, It implies, that the human nature did not constitute the person of Christ: for here we see that he, as a person, took the human nature to himself, or took it into his own person. If the human nature were a person, then he would have two persons, as well as two natures: but this is an error long since condemned; and the expression in the text bears, that it was only the nature, therefore called the seed of Abraham; agreeable to this is that, Luke 1:35. "That holy thing which shall be born of thee:" it is not that holy person, but that holy thing, viz., the innocent nature of man, consisting in a true body and reasonable soul. So much for what is imported in the expression.

IV. The fourth in the method was, to touch a little at the importance of this matter pointed at in the word of asseveration VERILY, Verily he took not on him the nature of angels but the seed of Abraham.

It is observed in the history of the evangelists, when our blessed Lord is to declare any doctrine that is of great consequence and moment, to arrest the attention of his audience, he ushers it in with a VERILY; and sometimes he doubles it with a "VERILY, VERILY, I say unto you;" as in his discourse unto Nicodemus, concerning the necessity of regeneration, John 3:3, "Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God;" so here the apostle, after his example, when he is asserting the doctrine of the incarnation of the Son, ushers it in with a VERILY, that we may advert to it as a thing of the last moment. The importance of it will appear, if we consider that this point of the incarnation, or union of the two natures, was the main leading matter that was upon the carpet, in the council of peace, between the Father and the Son: it was the hardest thing to be determined and effected; and that without it, nothing could be done, for the redemption and salvation of lost sinners of Adam's family. There were three things that justice demanded, in order to the salvation of lost man: 1st, That the human nature be presented to God, in its original purity, without spot or blemish. 2dly, That the holy law be perfectly obeyed, and the honour of it maintained. 3dly, That seeing the law is broken, the penalty of it, or its curse, be endured by one in man's nature, whose blood must be of infinite value for the satisfaction of justice. Well, in this case, the eternal Son of God looked, and "there was none to help or uphold, and therefore his own arm brought salvation." "Come (says he unto his Father), since there is no sacrifice nor offering that will please, Lo, I come; I delight to do thy will; a body hast thou prepared for me, in the seed of Abraham; I will put it on, and satisfy all these hard demands of justice: I, as a second Adam, a public head and representative of the seed thou hast given me, will present the human nature entire in my own person; and will, through my sanctifying Spirit in them, present them also unto thee, at the end of time, without spot or blemish, or any such thing. I also, as their Covenant-head and Surety, will, in their nature, fulfil the whole law as a covenant, and bring in an everlasting righteousness for their justification, and write it as a rule upon their hearts, and, by my Spirit put within them, will cause them to walk in my statutes. And because justice demands that the same nature that sinned should also suffer, therefore I will give my human nature a sacrifice for their sin; I will be wounded for their iniquities, bruised for their transgressions: of my hand shalt thou require the debt that they owe to justice." In a word (for I cannot insist), the incarnation of the Son of God is such a material and important matter, that without it the whole business of man's salvation and redemption ceases for ever; all the other supernatural mysteries of our holy religion turn upon it, as a hinge: take this away, and immediately the doctrine of his obedience to the law, and death upon the cross; his resurrection, ascension, and intercession; all fall to the ground together: but the apostle here, to certify us of it, tells us, Verily he took not on him the nature of angels, but he took on him the seed of Abraham.

V. The fifth thing was to make some improvement of this doctrine. It would admit of a large application; but I must needs cut short, because of the work that we have before us.

Use first shall be of information, in the few particulars following. Is it so, that when God passed by the nature of angels, he took on him the seed of Abraham? Then,

1st, See hence the wondrous love of God unto mankind sinners, that he preferred our nature unto the nature of angels; he passed them by, and pitched upon the human nature, and joined it to himself, in the person of his eternal Son. There is such an amazing and astonishing love here, as would fill our hearts with wonder, and our tongues with hallelujahs of praise, if we but saw it in the light of the Lord, and had it "shed abroad upon our hearts; surely God is love; for he so loved the world, as to give his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

2dly, See hence how unjust and unreasonable the enmity of the heart of man against God is. Shall we hate that God who passed by the nature of angels, and took on him the seed of Abraham? It cannot be supposed that the fallen angels would have treated him so, if he had passed by our nature, and pitched upon their nature, and become a God-angel, instead of a God-man; yet this folly is in the heart of every sinner by nature; "the carnal mind is enmity against God."

3dly, See hence the monstrous ingratitude of Arians, Socinians, and others, who take occasion from his assumption of the human nature, and becoming his Father's servant in the great business of man's redemption, to disparage him, as if he were but an inferior deity, not one and the same God, in essence and substance with the Father. O! "Tell it not in Gath, publish it not in the streets of Askelon," that such blasphemies have been vented against the great God our Saviour, and so little resentment discovered against the blasphemer, in the supreme ecclesiastical court of this national church, constitute in his name and authority. But whatever others do, let us this day acknowledge, that Jesus Christ is the Lord Jehovah, to the praise and glory of his eternal Father, who sent him, not to take on him the nature of angels, but the human nature, in the seed of Abraham.

4thly, See hence to what a pitch of honour the human nature is raised, by its standing in a personal union with the infinite Jehovah, in the person of the Son of God. When we take a view of our nature as it stood in the first Adam, even in innocency, why, the spirit of God declares by the psalmist, that even in its best estate it was altogether vanity, being but a fallible creature: but view the nature of man in his fallen state, we see him lying in a "horrible pit, and miry clay," an object of abhorence to God and all his holy angels; he is wholly "corrupt and filthy," fit for nothing but to become fuel for the fire of divine wrath: and yet for an infinitely holy and righteous God to take that nature out of the dunghill, and join it into a personal union with his eternal and only begotten Son, why, this is a brighter crown of glory by far set upon the human nature, than ever Adam wore in innocency; yea, a greater honour than ever was conferred upon the nature of angels. O! how may this make every one of us to cry, "What hath God wrought? O what is man, that thou art so mindful of him? and what the son of man, that thou art so kind unto him."

5thly, See hence the excellency of the person of our glorious Redeemer, whose death we are this day called to commemorate. I remember the daughters of Jerusalem put a question unto the spouse, Cant. 5., "What is thy beloved more than another beloved?" Why, Sirs, there is something in the person of Christ, that is not to be seen in any person in heaven or in earth. What is that? say you: Why, in his person is to be seen God and man linked in a personal union; "God manifested in the flesh, is the great mystery" of the Christian religion. Look to God in the person of the Father, look to God in the person of the Holy Ghost, and you see indeed the great God, who is infinite, eternal, and unchangeable in his being, wisdom, power, holiness, &c. But then, look to God in the person of the Son, who is the same God with both, and you see the human nature; there you see "Immanuel, God-man, God with us, God reconciling the world unto himself, not imputing their trespasses unto them, but pardoning iniquity, transgression, and sin." O Sirs, a God in Christ will be the admiration of saints and angels through eternity; and it is a view of this person that fills the mouths of all the saints with praise, saying, "Thou art fairer than the children of men; grace is poured into thy lips; he is white and ruddy, the chief among ten thousand," &c.

6thly, See hence the criminal nature of the sin of unbelief, which rejects him who took not on him the nature of angels, but the seed of Abraham. Unbelief upon the matter denies this glorious truth, and says, "No thanks to God for taking hold of the seed of Abraham; he might as well have taken on the nature of angels, for I will not be obliged to him for salvation." The unbeliever chooses rather to go to hell with his lusts, than to go to heaven with Christ: he crucifies "the Son of God afresh, and puts him to an open shame:" he tramples the blood of Christ under his feet; for which reason Christ declares, that he "that believeth not is condemned already, and the wrath of God abideth on him," John 3:18–36.

7thly, See, from this doctrine, the great difference between the first and the second Adam; the head of the covenant of works, and the head of the new covenant. Why, the first Adam, as the apostle tells us, was but a made creature, and he "was made a living soul; but the last Adam is a quickening spirit: the first Adam was of the earth earthy; but the second Adam is the Lord from heaven:" who took not on him the nature of angels, but took on him the human nature, in the seed of Abraham. O what a blessed exchange doth the sinner make, when he quits the first Adam and his covenant, and betakes himself to a second Adam, and takes hold of him as the head of the covenant of grace! when he doth so, he quits the foundation of sand, and builds upon that "rock of ages, against which the gates of hell shall never prevail." The first Adam is a fountain of death to all his posterity, Rom. 5:12, "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:" but the second Adam is the fountain of life to all his seed; "I am the resurrection, and the life; and he that believeth in me, though he were dead, yet shall he live:" and this we are assured of by the record of a glorious Trinity, 1 John 5:11, "This is the record, that God hath given to us, eternal life, and this life is in his Son."

8thly, See, from this doctrine, what is the great work and business of those who sit down at a communion table; what it is that makes a worthy or unworthy communicant. That which makes a worthy communicant, is a "right discerning of the Lord's body;" and when this is wanting, a man becomes "guilty of the body and blood of the Lord, and so eats and drinks judgment to his own soul." Now, what is it to discern the Lord's body? It is just an insight into this doctrine, or text, that the eternal Son of God, he took not on him the nature of angels, but the seed of Abraham. More particularly, I will tell you two or three things included in discerning the Lord's body.

(1.) It is to have the mind enlightened with a saving knowledge of the mystery of salvation, as the plan of it is laid out before us in the word, or in the person and mediation of Jesus, 2 Cor. 4:6, "God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

(2.) It is to see the love and wisdom of the Father, in preparing a body for his eternal Son, in which the fulness of the Godhead should dwell, as in a temple.

(3.) It is to see the Holy Ghost forming that body, by his overshadowing power, in the womb of the virgin, so as that it might be free of original sin, and might be a sacrifice without spot or blemish, to be offered up unto God.

(4.) It is to see the eternal Son of God wearing that body in a personal union with himself, in order to his giving an infinite value unto what he was to do and suffer for us.

(5.) It is to see him offering up that body and blood, which he had thus assumed, in our room and stead, a sacrifice for the satisfaction of justice for our sin; for he offered up himself for us "a sacrifice and offering of a sweet smelling savour;" to see the just suffering for the unjust, to bring us to God. Now, when the soul thus discerns the body of Christ, or the mystery of the incarnation of the Son of God, then faith eats his flesh and drinks his blood, like "fat things full of marrow, wines on the lees, well refined." O Sirs! see if, like Samson, you can this day find the honey-combs of salvation, and the great and precious promises, in the carcase of the slain Lion of the tribe of Judah, for this "is meat indeed, and drink indeed."

Use second may be of Trial. O Sirs! what think you of him who took not on him the nature of angels, but the seed of Abraham; have you given him his errand into the world, by believing in him? Is thy soul crying, "Hosanna to the Son of David;" O! "blessed is he that cometh in the name of the Lord," to save us: O! "this is a faithful saying, and worthy of all acceptation, that Christ came into the world to save sinners, of whom I am chief?" Is thy heart glowing with love to him, who is altogether lovely? and saying, O! "whom have I in heaven" but him?—"yea, doubtless, I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." Well, if this be the disposition of thy soul, I invite you to come and feast with him. "Eat, O friends, drink, yea drink abundantly, O beloved. Eat ye that which is good, and let your soul delight itself in fatness, and I will make an everlasting covenant with you, well ordered in all things, and sure:" the whole good of the covenant is before you.

Use third of Exhortation, to all hearing me, young and old, great and small, rich and poor. Whoever you are, if you be of the human kind, men and women, sprung of Adam; O! will ye answer the design of the Son of God, his taking on our nature, when he past by the nature of angels, by believing in him? The Father presents him to you, as the object of his delight, that you may believe in him, Is. 42:1, "Behold my servant whom I uphold, mine elect in whom my soul delighteth," &c. Christ himself invites and calls us to this, Is. 45:22, "Look unto me, and be ye saved, all the ends of the earth, for I am God, and there is none else."

Quest. What will we behold, or see, in an incarnate God? In him who took on him the seed of Abraham? when he passed by the nature of angels? Answ. There are wonders to be seen in him, which the standing holy angels behold with admiration and eternal wonder. 1. O come and see an angry God reconciled; God looking out with a smile upon the guilty sinners, through the veil of the human nature, 2 Cor. 5:19, "God was in Christ reconciling the world to himself, not imputing their trespasses unto them;" crying, "Fury is not in me," for the sake of him in whom I am well pleased, Is. 12:1, 2, Luke 2:10, 12, &c. 2. In him you may see God dwelling with man upon earth, and "the whole earth filled with his glory." 3. In him you will see the great God, that gives laws unto angels and men, made under his own law, that he might magnify it, and make it honourable, that so "the righteousness of the law might be fulfilled in us," who had broken every command of it. 4. In him you will see "the hand-writing which was against us," and bound us over to wrath, woe, and misery, cancelled and torn; so that you may cry, who can lay any thing to your charge? 5. In him you will see the brandished and flaming sword of justice, that was ready to be soaked in the blood of the guilty sinner, awakening against the man who is God's fellow, Zech. 13:7, and having drunk of his royal blood, the sword is again put up in its scabbard, and the white flag of peace cast out with this motto, "He hath made peace by the blood of his cross." 6. Here you will see the head of the old serpent bruised, and the Lamb of God overcoming him by his own blood. "Through death he destroyed him that had the power of death." 7. In him you will see the two insuperable mountains of natural and moral distance between God and man removed, and made as a plain. The natural distance is removed in his incarnation, and the moral distance in his satisfaction. All bars and impediments that stood in our way from law and justice removed, which could never have been effected by all the angels in heaven, or men upon earth; and yet this is done, and done by him, who took not on him the nature of angels, but the seed of Abraham. 8. Here you will see "the veil of the temple rent from top to bottom, and the way to the holiest of all opened;" so that we may now "enter in with boldness by the blood of Jesus." The veil of the ceremonial law is rent, the veil of the curse of the moral law is rent, in the rending asunder of the soul and body of Christ upon Mount Calvary. 9. In him you may see God, first marrying our nature into a personal union with himself, and then, having come upon a level with us, or having become one of our tribe, or family, presents himself as a Bridegroom, proffering marriage with our persons; for this is the voice of Immanuel God-man, Is. 54:5. "Thy maker is thine husband (the Lord of hosts is his name);" or, Hos. 2:19, "I will betrothe thee unto me for ever; yea, I will betrothe thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercy; I will ever betrothe thee unto me in faithfulness, and thou shalt know the Lord," viz. in a way of conjugal love and communion. 10. Here you will see him confirming the covenant of grace and promise, and turning it into an inviolable testamentary deed, which no man can disannul. Dan. 9:27, "He shall confirm the covenant with many." Heb. 9:16, 17, "Where a testament is, there must also of necessity be the death of the testator, for a testament is of force after men are dead: otherwise it is of no force at all while the testator liveth." Sirs, this is what we are to present you with in this holy ordinance of the supper, even the confirmed testament of him who took on him "the seed of Abraham;" for Luke 22:29, "This cup (says Christ) is the new testament in my blood," Matth. 26:27, "drink ye all of it."

Secondly, Another word of exhortation is this. I call you who are the sons and daughters of Zion, not only to "go forth and behold king Solomon," and the wonders of his person and mediation, but I call you to be his bride and spouse, by giving the heart and hand to him as the bridegroom. Let there be a match this day made up betwixt Christ and your souls. Has the glorious Son of God, "the brightness of his Father's glory," taken hold of your nature in the family of Abraham? O then take hold of him as your kinsman; and say, as Ruth did unto Boaz, "Spread thy skirt over me," and perform the kinsman's part by marrying me. Sirs, I tell you, that our blessed goel and kinsman, as he took part of your flesh, so he wears your nature, that he may wed you, and betrothe you unto himself for ever. O! will you go with the man, "Immanuel, God with us?" His hand is stretched out, while I am speaking, saying to every one in this company, "Behold me! behold me!" O! subscribe the contract with heart and hand, saying, "I am the Lord's; I will be for thee, and not for another, who took not on thee the nature of angels, but took on thee the nature of man, or the seed of Abraham. O! that this may be the wedding-day."

"All things are ready, O come to the marriage." 1. The Bridegroom is ready, the matchless Immanuel; behold he standeth behind your wall. "Behold the Bridegroom cometh," yea he is come; he stands at the door and knocks, saying, Open to me, Rev. 3:20, &c. 2. The Bridegroom's Father is ready; he consents that there should be a match between you and his eternal Son; he cries from heaven, "This is my beloved Son, in whom I am well pleased, hear ye him. This is his commandment, that ye believe in him," and so take him as my unspeakable gift. 3. The Spirit, the third person of the glorious Trinity, is ready, as the minister, to cast the everlasting knot between you and him, Rev. 22:17, "The Spirit saith, Come." Heb. 3:7, 8. The Holy Ghost saith, "To-day if ye will hear his voice, harden not your hearts." Many a kind motion doth the Spirit of God make on your souls, in order to carry on the match. 4. The friends of the Bridegroom, all faithful ministers and Christians, are ready: they rejoice "greatly because of the Bridegroom's voice" in the gospel, offering marriage to you. O to hear the voice of the bride also saying, "My beloved is white and ruddy, the chiefest among ten thousands—His countenance is as Lebanon; excellent as the cedars—My beloved is mine, and I am his; he feedeth among the lilies; until the day break, and the shadows flee away." 5. The contract is ready, I mean the covenant of grace. The draught of it was made at the table of the council of peace from eternity, and the extract of it is in the Bible you have amongst your hands: and we bring it forth to you in the preaching of the gospel, and present it to every one, saying, "To you (and you, and you), is the word of this salvation sent. The promise is to you, and to your seed." O! let us all fear, lest a promise being made, any of us should come short of it through unbelief. 6. The marriage-house is ready, both the lower and the higher stories of it are ready: and that moment you believe, you enter into the rest of the blessed Bridegroom; ye enter into the house which Wisdom hath built with seven pillars, and shall ere long be transported to the upper house of many mansions, where ye shall behold his face, and "be with him for ever." The marriage-supper is ready; for Wisdom has not only builded her house of mercy, but "she hath killed her oxen and fatlings; she hath mingled her wine, and furnished her table," Prov. 9:2, 5, "Wisdom hath builded her house, she hath hewn out her seven pillars. She hath killed her beasts, she hath mingled her wine; she hath also furnished her table. She hath sent forth her maidens, she crieth upon the highest places of the city. Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled." 7. The marriage-robe of righteousness, and garment of salvation, is ready; for the "righteousness of God is revealed in the gospel." The Lord is crying to this company, "Hearken unto me, ye stout-hearted, that are far from righteousness, I bring near my righteousness,—I have placed salvation in Zion, for Israel my glory."

Well then, Sirs, since all is ready, there is nothing wanting but the bride. O come, and be the bride of the glorious Bridegroom; and let us all cry one to another, as Rev. 19:7, "Let us be glad and rejoice, for the marriage of the Lamb is come, and his wife hath made herself ready." Amen, Amen, Amen.

THE BROKEN LAW MAGNIFIED AND MADE HONOURABLE, &c.

ISAIAH 42:21.—"The Lord is well pleased for his righteousness sake; he will magnify the law, and make it honourable."

THE FIRST SERMON ON THIS TEXT

THIS chapter, you see, is ushered in with a solemn call from God the father of all the world, both Jews and Gentiles, to take notice of Messiah the Prince, the eternal Son of God, whom he was, in the fulness of time, to send into the world, upon the great errand and business of the redemption of lost sinners of Adam's family: and to arrest their attention and admiration unto this extraordinary person, many great and glorious things are said of him; as that he was his Father's honourary servant, his elect, the darling and delight of his soul; that he is qualified, and fitted, and called to his work. And having spoken of the base treatment he was to meet with from the Jewish nation, the prophet comes, in the words of my text, to declare what account his own Father made of his person and undertaking: Whatever base and low thoughts his friends and countrymen may have of him, yet he "is glorious in the eyes of the Lord;" God's sentiments of him are quite different from theirs, for the Lord is well pleased for his righteousness sake; as if he had said, However he be "despised and rejected of men, as a root sprung out of a dry ground," however you may make no more account of him than if he were deaf, blind, and dumb, yet "he is my beloved Son, in whom I am well pleased." Observe, from this connection, that God's thoughts of Christ are very different from the thoughts that an unbelieving world have of him; an unbelieving world, with Herod, and his men of war, set him at nought, but his Father reckons him the "brightness of his glory," and calls him his elect.

The words then in general are, Jehovah's verdict concerning the righteousness brought in by the great Messiah, with the ground thereof; the Lord is well pleased for his righteousness sake.

Where we may notice, 1. The great and glorious party here spoken of, and that is the Lord, or, as in the original, Jehovah the righteous Judge, the offended Lord and Lawgiver, to whose wrath all mankind are obnoxious and liable, through the breach and violation of the first covenant.

2. Something asserted concerning him, which may arrest the attention of all mankind, and fill their hearts with joy, and their mouths with praises, and that is, that he is well pleased. Whenever man had sinned, the anger and wrath of God was kindled against him, and his fury was breaking out like fire, and nothing remained for poor man, but a fearful looking for of wrath, and fiery indignation, to consume him and all his posterity, as a company of traitors and rebels; but here is a surprising declaration, that though he was angry, yet his anger is turned away, his frowns are turned into smiles; the Lord, Jehovah, is well pleased. Again,

3. We have the cause and ground of this surprising declaration. Why, what is the cause of his being well pleased? It is for his righteousness sake; not for the sake of any ransom, atonement, or satisfaction, that the sinner could make, for no man can by any means redeem his own or his brother's soul, nor give unto God a ransom for it. The redemption of the soul is precious, and ceaseth for ever as to him; but it is for his righteousness sake, who finished transgression, and made an end of sin, who makes "reconciliation for iniquity," and so brings in an "everlasting righteousness;" the righteous Lord loveth righteousness," and without it he cannot look with pleasure on any of Adam's race; while Christ becomes the "end of the law for righteousness," he fulfills the precept, and undergoes the penalty of it, whereupon the Lord declares himself to be well pleased for his righteousness sake.

4. We have the reason why the Lord Jehovah sustains the righteousness of the Surety in the room of the sinner, or why he is so well pleased for his righteousness sake; why (he shall magnify the law, and make it honourable), the holy law of God, given unto man in innocency as a covenant, or an eternal rule of righteousness, was violate and broken, and the authority of the great Lawgiver affronted and contemned by man's disobedience: but Christ, as our Surety, he is "made of a woman, and made under the law;" and, by bringing in everlasting righteousness, he not only fulfilled the law, both in its precept and penalty, but he magnifies it, and makes it honourable; he adds a new lustre and glory unto the law, which it never had before, through the dignity of his person who obeys it.

Some read the latter clause of the verse thus, He shall magnify the law, and make (him) honourable: and so the meaning is this: 1. Christ shall not only repair the honour of the law, but restore honour to God the great Lawgiver; and, indeed, never was there such a revenue of glory and honour brought in to the crown of heaven, as by the obedience and satisfaction of Christ: "Now (says Christ) is the Son of man glorified, and God is glorified in him." Through Christ, God can save sinners, and give vent to his love, grace, and mercy, upon terms that are honourable to his law, justice, holiness, severity, and other perfections, that were lesed and injured by the sin of man. Or, 2. He shall magnify the law, and make him (i.e. Christ) honourable; and so the latter clause of the verse is a promise of the Father unto the Son, that, upon his repairing the honour of the law by his humiliation, he would make him honourable by a glorious exaltation, he would give him "a name above every name." But, in my subsequent discourse, I shall follow the reading in the translation, and the sense already given of it.

From the words thus opened, I observe this comprehensive doctrine, almost the same with the words:

"That Christ, as our glorious Surety, having magnified the law, and made it honourable, the Lord Jehovah declares himself to be well pleased for his righteousness sake."

But I shall divide this doctrine into these two:

First, "That Christ, as our Surety, has magnified the law, and made it honourable, by his obedience to the death."

Secondly, "That however God was displeased and provoked with the sin of man, yet he is well pleased for the righteousness sake of the blessed Surety."

I begin with the first of these, viz. "That Christ, as the Surety of lost sinners, has magnified the law, and made it honourable."

I only quote two scriptures for the confirmation of this; the one you have, Rom. 8:3. 4. where the apostle tells you, that through the sacrifice and satisfaction of Christ, "sin is condemned, and the righteousness of the law is fulfilled in us;" and Rom. 10:4. Christ is there said to be "the end of the law for righteousness unto every one that believeth."

Now, in discoursing this doctrine, or this branch of the complex doctrine, I shall, through divine assistance, observe the order and method following.

I. Suggest a few things concerning the law, and how it was disparaged by the sin of man.

II. Speak a little of the glorious person who undertakes the reparation of it as our Surety.

III. Inquire what may be imported in the expression of his magnifying the law, and making it honourable.

IV. How he magnifies the law, and what way he takes to make it honourable.

V. Give the reasons of the doctrine.

VI. Make some application.

I. The first thing is, to suggest a few particulars concerning the law of God, which is debased and disparaged by the sin of man.

1st then, Ye would know, that the law here principally intended is the moral law of the ten commandments, at first engraven upon the hearts of our first parents at their creation, and afterwards, because that edition or copy of it was much obliterated and defaced by the fall, published to Israel from the mouth of God upon Mount Sinai, and written upon tables of stone, and laid up in the ark for the use of Israel. This, I say, is the law here intended. The ceremonial and judicial laws were things peculiar unto the Jews, or commonwealth of Israel; but the moral law had a being so soon as man was created, and is binding upon all nations. For the breach of this law man was condemned, and all his posterity laid under the curse: and therefore this must be the law which Christ, as our Surety, came to magnify and make honourable. And concerning it, I offer,

2dly, That the moral law is nothing else but a transcript of the original holiness and purity of God's nature. God's essential holiness and righteousness was too bright and dazzling a pattern for man, even in a state of innocency; and therefore he transcribes a copy of it, and pictures it out upon the heart of man, that he might make it the rule of his obedience in heart and in life, requiring him to be holy as he is holy.

3dly, The law being a copy or emanation of God's holiness and righteousness, it must be dearer to him than heaven and earth, or the whole frame of nature. Hence is that of Christ, Matth. 5:17, 18, "Think not that I am come to destroy the law and the prophets; I am not come to destroy, but to fulfill. Verily I say unto you, Till heaven and earth pass, one jot or tittle shall in no ways pass from the law, till all be fulfilled." Sirs, whatever mean or low thoughts we may have of the law, through the blindness of our minds, yet I can asure you, that it is such a sacred thing with God, that he will sooner unhinge the frame of nature, and reduce it to its original nothing, than suffer it to be trampled upon by sinners, without shewing a suitable resentment.

4thly, This law was given to our first parents under the form of a covenant; a promise of life being made to them, upon condition of their yielding a perfect obedience; and a threatening of death added, in case of disobedience, "In the day thou eatest, thou shalt surely die." In this covenant Adam stood as the public head and representative of all his posterity: had he continued in his obedience to the law of that covenant, eternal life had been conferred on him, and all his posterity, by virtue of the promise of God; the sum and substance of that covenant being, as the apostle tells us, "the man who doth these things shall live by them."

5thly, Man being left to the freedom of his own will, through the flattering hisses of the old serpent, "did brake the law of God," and so forfeited his title to life by virtue of that covenant; and brought himself, and all his posterity, under the curse or penalty of death temporal, spiritual, and eternal, Rom. 5:12, "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned."

6thly, The law being broken and violated by sin, the honour of the law, and the authority of God, the great Lawgiver, are, as it were, laid in the dust, and trampled under foot, by the rebellious and disobedient sinner. When man sinned, he, upon the matter, denied that the law was holy, just, and good; and, at the same time, disowned God for a sovereign, saying, with proud Pharaoh, "Who is the Lord, that I should obey him? I myself, am Lord, and will come no more unto thee." In a word, every sin, every transgression of the law, is a breaking God's bands, and a casting his cords from us, and a saying, practically, 'Let the Almighty depart from us, for we desire not the knowledge of his ways.' And what an unsufferable affront and indignity is this, for worm man to offer unto the "high and lofty One that inhabits eternity? and what a wonder is it, that "indignation and wrath, tribulation, and anguish," does not pursue every sinner through eternity?

7thly, The law being violated, and the Lawgiver affronted, in such a way as has been hinted, the salvation of sinners by the law, and the works of it, becomes utterly impossible, unless the honour of the law, and of the great Lawgiver, be repaired and restored some how or other. It is among the irreversible decrees of heaven, that "in his sight no flesh living shall be justified," unless the holiness of the law be vindicated by a perfect obedience to its precept, and a complete satisfaction be given unto justice for the injuries done to the honour of the great Lord and Lawgiver: without this, "he will by no means acquit the guilty." Thus matters stood with Adam before the first promise of Christ, and thus matters stand with all his posterity, until we fly to him, who is "the end of the law for righteousness to every one that believeth."

II. The second thing was to enquire, Who he is that undertakes to magnify the law, and make it honourable, as our Surety?

I answer, it is none other than Messiah the Prince, of whom you were hearing from Daniel 9:24, the eternal Son of God, who voluntarily offered himself as a Surety and Saviour of lost sinners, and who gave bond from eternity to his Father, that, in the fulness of time, he would not only assume our nature, but repair the honour of the law, and satisfy justice to the full, saying, as Ps. 40:7, 8, "Lo I come, in the volume of the book it is written of me: I delight to do thy will, O my God; yea, thy law is within my heart." Now, this is the person who magnifies the law and makes it honourable; and concerning this glorious person we find many great things said in this chapter. As,

1. That he is his Father's servant, as ver. 1, "Behold my servant whom I uphold." He is essentially considered "in the form of God, and thinks it not robbery to be equal with God," and yet "he made himself of no reputation, and took upon him the form of a servant, and, as a servant, he had both his work and his wages appointed him by his Father. His work was, to redeem the lost sinners of Adam's family, by his obedience unto death; and his wages or reward was, his own and his Father's glory, and our salvation; and for this "joy that was set before him, he endured the cross, despising the shame," thinking his thirty-three years' service but a little time, for the love he bore to his Father's honour and our salvation, alluding to Jacob's service for Rachel.

2. We are here told of him, that he is his Father's elect, ver. 1, "Behold my servant whom I uphold," mine elect, that is, my chosen one, according to that, Ps. 89:19, "I have laid help upon one that is mighty; I have exalted one chosen out of the people." He was elected by his Father, and we are elected in him, Eph. 1:4, "He hath chosen us in him, before the foundation of the world." Oh, Sirs! let God's elect, or chosen redeemer, be our choice also. The reason why his Father chose him, and set him up from everlasting, was, none other was fit for the undertaking, none other was capable to bear the weight of that service, but he alone.

3. We are told that he is his Father's darling or delight, ver. 1, "Behold my servant whom I uphold, mine elect in whom my soul delighteth." Agreeable to this is that which Christ, under the notion of the wisdom of God, tells us concerning himself, Prov. 8. "I was by him as one brought up with him, and I was daily his delight, rejoicing always before him." Oh, Sirs! let it fill us with wonder and admiration at the love of God to lost sinners, that he should take his beloved Son, his only Son, the Son of his bosom and delight, and give him to the death for us sinners, that he might repair the honour of the law, at the expense of his blood, that so we might be saved in a consistency with the law and justice of God; "this is the Lord's doing," and my justly be "marvellous in our eyes."

4. We are told concerning this person, who magnified the law as our Surety, that he is qualified by his Father for the work and service of redemption, by the anointing of the eternal Spirit, ver. 1, "I will put my spirit upon him, God, even his God, hath anointed him with the oil of gladness above all his fellows." There is a fulness of the Spirit in him, as the head of the mystical body, that out of his fulness we might receive grace for grace, and because of the savour of this good ointment, his "name is as ointment poured forth."

5. He is one whose commission is very extensive; for we are told in the close of ver. 1, that he shall "bring forth judgment to the Gentiles." The eternal counsels of heaven, here called judgment, were to be published, not only to the Jews, but even to the Gentiles, who were "aliens to the commonwealth of Israel," for many hundred years. I will not only give him "to raise up the tribes of Jacob, and to restore the preserved of Israel;" but also to be "a light unto the Gentiles, and to be God's salvation to the ends of the earth." Oh! that now, when this prophecy is turned into history, there may be a flocking of the poor Gentiles into this "ensign that is set up unto the nations; Christ preached unto the Gentiles" is a part of the incredible "mystery of godliness."

6. We are told of him, that he was to be a meek and lowly Saviour, and that he would manage and carry on his work without much noise, ver. 2, "he shall not cry, nor lift up, nor cause his voice to be heard in the street."

7. That he was to be very tender and compassionate towards his poor people, particularly the weaklings of his flock, ver. 3, "a bruised reed shall he not break, and the smoking flax shall he not quench;" he will not discourage or dispise the least degree or beginnings of faith, love, or obedience; no, "he shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young."

8. That he would be victorious and successful in his work, maugre all the opposition that should lie in his way, either from heaven, earth, or hell, ver. 3, 4, "He shall bring forth judgment unto truth. He shall not fail, nor be discouraged, till he have set judgment in the earth."

9. We are told of him, that he would bear his Father's commission, and be sustained in his work by the right hand of his power, ver. 6, "I the Lord have called thee in righteous, and will hold thine hand, and will keep thee." He did not intrude himself into the work of the ministry, or run unsent. No, but he was "called of God, as was Aaron," and being called, he was not left alone.

10. We are told of him, that he is the free gift of God unto a lost world, in the close of ver. 6, "and give thee for a covenant of the people," insomuch, that whosoever believes in him, has a saving interest in the covenant of grace and promise, and in all the sure mercies of David. Whosoever believes in him, and trusts and credits him with his eternal all; whosoever receives him as the unspeakable gift of God, may travel through the wide covenant, and pick up there whatever he finds for his use, saying, 'This is mine, and that is mine, and all is mine, because Christ is mine, as the free gift of God.'

11. We are told of him, that he would be the light of the world, and particularly a light to the poor Gentiles, who had so long sitten in the regions and shadow of death, ver. 6. close, I will give him "for a light of the Gentiles," ver. 7, "to open the blind eyes." Christ is the true "Sun of righteousness, the light of the world," and every man has as good a title to make use of him for all the ends of his salvation, as he has to make use of the light of the sun in the firmament, to which every man is born heir, be he rich or poor, noble or ignoble, saint or sinner. O Sirs, take in the light of the Sun of righteousness into your understandings, and you will find "healing under his wings."

12. We are told of him, that he would loose the devil's prisoners, ver. 7. He shall "bring out the prisoners from the prison, and them that sit in darkness out of the prison-house." Sinners, they are the lawful captives of hell, and the devil has law and justice on his side against all mankind, to detain them in the bonds of iniquity, as God's jailor: Well, but Christ he magnifies the law, and makes it honourable, and the great Judge is "well pleased for his righteousness sake;" and therefore he says, in a day of power, to the poor prisoners, "Go free." And thus you see who and what he is, from the context, who is here said to magnify the law.

III. The third thing proposed, was to enquire what is imported in his magnifying the law, and making it honourable.

Answ. There are these few things supposed or implied in the expression.

First, As you were hearing, it supposes that the law is broken, and thereby the greatest indignity done to it, and to him who gave it. Hence sin, which is a transgression of the law, is called a casting of God's counsel behind our backs, as we do with a thing that we nauseate and disdain. The sinner disdains to be under the government of the law of God, but sets up his own lusts and corrupt inclinations in the room thereof, and what greater ignominy and disgrace can be put upon the royal law of heaven.

Secondly, The expression implies or supposes, that God, the great Lawgiver, stands upon reparation; he will have his law vindicated, and the honour of it repaired, otherwise no flesh living can be saved. Oh that this were but duly weighed by sinners who have broken the law times and ways without number! If reparition be not made to the holy law, for the transgression thereof, it stands as an eternal bar in the way of our salvation. Now, are you capable to yield it a perfect obedience after you have broken it? or can you satisfy the penalty of it, and make an atonement unto justice?

Thirdly, It implies, that man, who has broken the law, is utterly incapable to repair its honour, or to satisfy justice. Indeed every legalist is attempting it, but alas he walks in a vain shew, he walks in the light of his fire, and in the sparks that he has kindled, and then lies down in sorrow. He but wearies himself in the greatness of his way, for his webs cannot become garments, neither shall he cover himself with his works; for "by the works of the law shall no flesh be justified."

Fourthly, It implies, that God, the great Lawgiver, admits of the "substitution of a Surety in the room of the sinner," otherwise he could not magnify the law in our room and stead. Sirs, if God had stood to the rigour of his law, according to the tenor of the first covenant, in the day thou eatest thereof thou shalt surely die, he would have exacted reparation of us in our persons; in which case, we should have fallen an eternal sacrifice into the hands of avenging wrath and justice: but, glory to his name, he dispenses with the rigour of his law, and admits of a Surety, and not only admits of a Surety, but provides a sponsible one too for us. "I have laid help upon one that is mighty: I have found David my servant."

Fifthly, It implies, that Christ, as our Surety, actually put his neck under the yoke of the divine law. Though he was no debtor to the law, either as to its precept or penalty, yet he bowed his glorious head, that that heavy yoke might be wreathed about his neck for us. Hence is that of the apostle, Gal. 4:4, 5. "made of a woman, made under the law, to redeem them that were under law."

Sixthly, It implies, that the holy law is no loser by Christ's substitution in our room; no, it has all that it demanded in order to its satisfaction. Did the law demand holiness, and perfect holiness, in our nature? Well, it hath its demand in Christ, for he was originally holy; he is without the stain or defilement of original sin: "That holy thing which shall be born of thee shall be called the Son of God," Luke 1:35, "He was holy, harmless, undefiled, separate from sinners." Did the law demand perfect obedience unto its commands? Well, that it hath in Christ; for he fulfilled all righteousness. "He did no violence, neither was guile found in his mouth." Did the law demand satisfaction to justice, or the execution of its penalty? Well, it hath its demand in him: for "he was wounded for our transgressions; the just suffered for the unjust, that he might bring us to God." Thus the law loses nothing by Christ's substitution, but hath all that it required.

Seventhly, It implies, that the holy law, instead of being a loser, gains an additional honour and glory by the righteousness of the Surety. Never had the law such a subject before, as its own Lord who made it. Suppose the sinless obedience of Adam and all his posterity, and the obedience of all the angels in heaven, and of all creatures were put together, and this obedience continued through eternity, yet this could not magnify the law, or make it honourable; because the obedience of creatures is nothing but what they owe in justice to the law of their great Creator: But here we have the great Lord of angels and men, whose will is a law to them all, yielding obedience to the law in our room: This surely adds a new lustre and an additional glory to the law, which it never had before. And thus you see what is implied in Christ's magnifying the law and making it honourable.

ISAIAH 42:21.—"The Lord is well pleased for his righteousness sake; he will magnify the law, and make it honourable.

THE SECOND SERMON ON THIS TEXT

IV. THE fourth thing in the method was to inquire, How is it that Christ magnifies the law, and makes it honourable?

Now, for clearing this matter, I would have you to consider, that the moral law comes under a twofold consideration; it may be considered as a covenant, and as a rule of life. As a covenant, promising the reward of life eternal to every one that yields a perfect obedience to its commandments, and threatening death eternal to every one that fails in the performance of this condition; or it may be considered as a rule of obedience, simply prescribing the duty which the rational creature owes unto God, its great Creator, and Preserver, and Benefactor, without any promise of life or threatening of death annexed to it, which gives it its covenant form. Now, Christ magnified the law, and made it honourable, under both these views and considerations.

First, As a covenant, he magnifies it, and makes it honourable; and this he did, by fulfilling all its demands. As I hinted already, there were three things which the law insists upon from fallen man, by virtue of the covenant-transaction between God and Adam in a state of innocency. 1. Holiness of nature. 2. Righteousness of life. 3. Satisfaction for sin and disobedience: None of which we are in the least capable to afford; but every one of them is completely afforded in Christ.

1. I say, the law, as a covenant, demands of us a perfect holiness and rectitude in our very natures. This God gave unto Adam in innocency; for he made him upright after his own image. This uprightness and integrity of nature was quite lost by the fall; we are "conceived in sin and shapen in iniquity: the whole head is sick, and the whole heart faint: from the sole of the foot, even unto the head, there is nothing but wounds, and bruises, and putrifying sores." Hence we are "by nature the children of wrath:" so that the law cannot find a holy, pure, and innocent nature, among any sprung of Adam by natural generation. But this demand of the law is fulfilled in Christ, the second Adam, as the public head and representative of his spiritual seed; for "he was conceived by the power of the Holy Ghost, in the womb of the virgin, and born of her without sin:" Luke 1:35. "That holy thing which shall be born of thee." That holy thing, that is, that innocent human nature which shall be born of thee. Heb. 7:26. He is "holy, harmless, undefiled, separate from sinners." The law requires of every son of Adam, that he should have a nature as upright and holy as that which he received from God, the great Lawgiver, at his creation. This is absolutely impossible for us to give, but it is found in Christ; for in him human nature is also restored unto its integrity and perfection; and every believer being in him, as their public head and representative, they are in the reckoning of the law born holy in Christ, the second Adam, even as they were created holy in the first Adam. Hence believers are said to be complete in him, Col. 2:10. They have a complete holiness of nature in him. This, according to the demands of the law, is continued in Christ: for the law not only demands that our nature be holy, but that we should persevere and continue in this condition. Now, this demand of the law is fully answered in Christ; for in him our nature continues to be perfectly holy for ever, how ever unholy it may be in us, personally or abstractly considered: and God looking upon our nature, as it is in him, not as it is in us sees us altogether fair and perfect in holiness in him, not in the least marred: according to what we have, Song 4:7. "Thou art all fair, my love, there is no spot in thee." And thus, this first demand of the law is fulfilled in Christ, as to the perfect holiness of our nature.

2. The law not only demands a perfect holiness of nature, but also a perfect and sinless obedience of life. The language of the law, as a covenant, unto all the sons of Adam, is, "He that doth these things shall live by them. If thou wilt enter into life, keep the commandments." We must "continue in all things which are written in the book of the law to do them." But now this demand of the law cannot be answered or fulfilled by us; for 'no mere man, since the fall, is able perfectly to keep the commandments of God, but doth daily break them in thought, word, and deed:' Our nature, as you were hearing, being wholly corrupted, every thought and imagination is evil only and continually. Now, although this active, perfect obedience by the law, cannot be yielded by any of mankind, descending from Adam by natural generation, yet it hath its demand from Christ, our glorious Surety, Head, and Representative. The law required of us, that our obedience should be universal, perfect, and constant: these are all to be found in the obedience our Surety yielded unto it. For,

(1.) His obedience to the law as our Surety is universal; all things written in the book of the law must be obeyed: if there be the least failure of obedience as to any one jot, or any the least of its commandments, it lays the man under the curse. Now, I say, Christ did every thing that the law required; he fulfilled all righteousness; he did "no violence, neither was guile found in his mouth."

(2.) His obedience to the law was every way perfect as to the manner. The law required that we not only do every thing that it requires, but that we "love the Lord, and serve him, with all the heart, and with all the soul, and with all the strength, and with all the mind, and our neighbour as ourselves." O! who among all Adam's race can obey and love the Lord after this manner? Well, but this is done in Christ: love to God and man shined to its perfection in him, and in the whole course of his obedience.

(3.) His obedience was constant, and continued unto the very end. Thus the law required that we should not only do all things, but "continue in all things which are written in the book of the law to do them." Man "being in honour continueth not;" and in the best state, in his best frames, cannot continue in such an universal and perfect obedience, as the law requires, for one moment; but Christ, our glorious Surety, continued in an universal and perfect obedience to the very end; from his birth to the grave; from his womb to the tomb. Hence we are told, Philip, 2:8. that he was obedient to death; and John 17 that he finished the work which the Father gave him to do. Thus you see the law is magnified and made honourable, as to this demand of righteousness of life, in Christ our glorious Surety: and this is what divines commonly call his active obedience.

3. Another thing that the law demands of fallen man, is a complete satisfaction unto justice, in consequence of the penalty or sentence of the law; "In the day thou eatest thereof, thou shalt surely die." The veracity and faithfulness of God was engaged in this threatening, and justice stood upon its execution, insomuch that without death, or shedding of blood, there could be no remission of sin. Now, supposing that the threatening of death temporal, spiritual, and eternal, had been executed upon Adam and his posterity for ever, the law and justice of God would have been glorified in our ruin; but yet it could never have been said, that the law and justice of God were satisfied, far less could they have been magnified and made honourable: but by the death and sufferings of the Son of God in our room and stead, the penalty of the law is so fulfilled, and the justice of God so fully satisfied, that the Lord Jehovah declares himself well pleased for his righteousness sake, the law being thereby magnified and made honourable. It was the man who is God's fellow, and who thinks "it not robbery to be equal with God," who became a curse and a sacrifice for us. The best blood of the whole creation goes for the satisfaction of law and justice. And thus you see how all the demands of the law are satisfied to the full in Christ: and thus he magnifies the law to the full as a covenant.

Secondly, Christ magnifies the law, not only as a covenant, but likewise as a rule of life, and this he doth several ways.

1. By writing a fair copy of obedience to it, in his own example, for the imitation of all his followers. Christ calls the law, as a rule of obedience, his yoke, "Take my yoke upon you;" and to make the yoke easy to his friends, he first wears it, and smoothes it himself, that it might not gall their necks; hence we are told, that he has left "us an example that we should follow his steps;" and we are so to walk even as he walked, to follow him, and to run our race looking unto him, as our glorious Pattern of obedience. We must be holy, "as he that hath called us is holy."

2. By explaining it in its utmost extent, for as David tells us, "it is exceeding broad." The Jewish doctors, in order to establish a righteousness of their own, they pared off the spirituality of the law, and confined the meaning of it to the bare letter; but Christ, in his sermon upon the mount, vindicates the law from these narrow and corrupt glosses, and lays it open in its extent and spirituality, shewing, that the law of God not only concerned the external man, or overt acts, of the life but reached the heart, and the innermost recesses of the soul, as you see, Matth. 5. where he tells them, that rash anger was murder in the eye of the holy law, and that a lascivious look towards a woman was heart-adultery, and the like.

3. By establishing the obligation of it as a rule of obedience unto all his followers. Although indeed he dissolves the obligation of it as a covenant to all believers, so as they are neither to be justified nor condemned by it, yet he establishes it, I say, as a rule of duty even to believers, as well as others, "Think not that I am come to destroy the law or the prophets, nay, I am not come to destroy, but to fulfil it," Matth. 5:17. Rom. 3. at the close, "Do we then make void the law through faith? God forbid: yea, we establish the law." The law is now delivered to us in the hand of a Mediator; it has lost nothing of its original authority as coming from a God-creator, but this law of the Creator receives an additional authority, as being issued to us through a God-redeemer.

4. By writing it upon the heart of all his followers, by the finger of his eternal Spirit, according to that promise, Jer. 31:33. "I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people." Whenever a soul is called effectually by the word and Spirit of Christ, he, that moment, inlays a principle of holiness, or conformity to the law, in its heart: hence are these breathings of soul after obedience to it, that we find so frequent among the saints; "Let my heart be found in thy statutes: O that my ways were directed to keep thy statutes: Hold up my goings in thy paths, that my footsteps slip not."

5. By enforcing obedience to the law among all his followers, by stronger motives than the law itself abstractly considered, could afford. Death, hell, and ruin are the principal motives that the law makes use of in exacting obedience from fallen man: "In the day that thou eatest thereof, thou shalt surely die: The soul that sinneth it shall die: Indignation and wrath, tribulation and anguish, upon every soul of man that doth evil." But now Christ in the gospel does not drag but draws the soul sweetly into the ways of obedience, by the consideration of redeeming love; he draws them with the "cords of a man, and with the bands of love: The love of Christ constrains me (says Paul): If ye love me, keep my commandments." He sets them at liberty from wrath, and the curse, and then calls them "to serve him without fear, in holiness and righteousness all the days of their life;" and so he makes his yoke easy, and his burden light.

6. By actuating them in their obedience to the law by his own Spirit, according to that promise of the covenant, Ezek. 36:27. "I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." Hereby they are made to study holiness "in all manner of conversation," and the light of their obedience and holiness in their walk shines forth, so as others seeing their good works, are made to "glorify their Father which is in heaven."

Thus you see how Christ magnifies the law, and makes it honourable, as a covenant, fulfilling the righteousness of it in his own person, as our Surety, and as a rule of obedience in the hearts and lives of his followers; though indeed I think it is in the first sense that the words are principally to be understood, I mean the law as a covenant, as seems plain from the other clause of the verse compared with this, The Lord is well pleased for his righteousness sake; not for the sake of our obedience, but for the sake of his righteousness, the Lord is well pleased.

V. The fifth thing in the method was, to inquire into the reasons of this doctrine: why is it that Christ doth magnify the law, and make it honourable.

Unto this I answer in these particulars.

1st, He did it from the regard he had to his Father's honour and authority, affronted in the violation of the law. The sovereignty, holiness, justice, and other perfections of God, were despised, his government disturbed in the breach of the law. Now, that he might restore that honour to God which he took not away, he would magnify the law, and make it honourable: hence he could say to his Father, when he had finished his work, "Father, I have glorified thee upon earth," where he was dishonoured by the sin of man.

2dly, He did it out of love that he bore to our salvation, which could not be accomplished, without the penalty of the law had been endured, and the precept of it obeyed. The law and justice of God was ready to fall upon us, but he seasonably interposed, saying, "Lo! I come," &c.

3dly Because he was ordained of God from eternity for this work and service, he was set up for it by the decree and ordination of heaven, and he did always these things that pleased his Father.

4thly, Because he had given his engagement in the council of peace; he entered his name in the volume of God's book, and had his ear bored as his Father's servant for this work; and having sworn or promised to his own hurt, he would not change. It was upon the credit of this engagement of Christ to satisfy law and justice, that all the Old Testament saints were admitted into heaven; and if he had not fulfilled his undertaking, they had been turned out of heaven again, in among the damned: but his Father knew that he was match for his work, and that he would not faint nor be discouraged, till he had set judgment in the earth."

5thly, He magnified the law as a covenant, that "we might be freed from it," in its covenant-form, and curse, Gal. 4:4, He was "made under the law to redeem them that were under the law." Rom, 7:4, "Ye are dead to the law by the body of Christ."

6thly, He magnified the law, and made it honourable, as a covenant, that we may obey it as a rule, and serve the Lord without fear of the curse and condemnation, "in holiness and righteousness all the days of our lives." If Christ had not repaired the honour of the law, we had been in bondage through fear of the law's penalty taking place upon us every moment.

7thly, To procure and confirm his own right of government as Mediator, Rom. 14:9, "To this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living." He was resolved to be Lord, not only by right of creation, but by the right of redemption; not only the Lord that made us, but the Lord that bought us: and therefore he magnifies the law.

8thly, That he might still the enemy and the avenger, and outshoot the devil in his own bow. Satan's usurped kingdom and dominion in the world stood upon the violation of the law; the law being broken, the devil got his power from God, as his jailor and executioner over poor man: but now Christ, as a Surety-kinsman, having fulfilled the law, and satisfied justice, the bottom falls out of the devil's kingdom, his head is bruised, and through death he that had the power of death is destroyed. When Satan had got man to break the law, and so brought under the penalty, ("the soul that sinneth it shall die,") no doubt the devil would say, 'Now the day is mine own, God cannot save man in a consistency with his own holiness and faithfulness engaged in the penalty of the law.' He thought, no doubt, that he had God at a disadvantage, being bound to destroy his own viceroy, that bore his own image in this lower world. But Infinite Wisdom outwits the enemy, he "takes the wise in his own craftiness," and turns the counsel of that froward spirit headlong: "My Son (says God) shall take on man's nature, and in his room and stead shall magnify the law and make it honourable, by obeying the commands and enduring the curse; and so, upon that ground, he shall bring about the salvation and freedom of man, in a consistency with my holiness and faithfulness too;" 1 John 3:8, "For this purpose the Son of God was manifested, that he might destroy the works of the devil." Thus you see the reasons why Christ magnified the law, and make it honourable.

VI. I proceed now to the sixth thing I proposed, which was the application of this doctrine.

And the first use I shall make of this doctrine, shall be by way of inference in the particulars following.

1st, Is it so that Christ, as our Surety, has magnified the law, and made it honourable? then see hence the excellency of the law of God, and the sacred regard that God bears unto it. Why, if ever man, who had violated the law, be admitted to the presence of God, or the enjoyment of him, either here or hereafter, it shall be in such a way as the honour of the law shall be salved and repaired. O Sirs! beware of diminutive thoughts of the holy law of the ten commandments, for God thinks honourably of it, and will have the honour of it maintained at any rate. If the righteousness of it be not fulfilled in you by imputation, the penalty of it shall be fulfilled in your eternal condemnation. The great plot of Infinite Wisdom, in the work of redemption, was to have the law magnified and made honourable, in the salvation of the lost sinner; and because this could not be done another way, the eternal Son of God must be "made of a woman," that he might be "made under the law," that so the honour of the holy law might be maintained and preserved. O does not this say, that God has a sacred regard unto the honour of it? And yet, alas! how few are they among professed Christians, that discover any regard to its honour, while they trample it every day under their feet, by their disobedience unto it, in thought, word, and deed? No man is a Christian indeed, until he come, in some measure, to have honourable thoughts of the law as God hath, saying, with Paul, "the law is holy, just, and good," David had such honourable thoughts of it, that he meditated in it day and night, and esteemed all its commandments concerning all things to be right.

2dly, See hence the evil of sin, and why Christ came to finish transgression, and make an end of it. Why, sin is a transgression of the law, which Christ will have magnified and made honourable. God, the righteous Judge, has such a quarrel against sin, for the violation of his law, that he has denounced "indignation, and wrath, tribulation and anguish, against every soul that doth evil:" And his quarrel against it will be prosecuted to the lowest hell, against a wicked unbelieving world: He has determined, that the wicked shall be turned into hell, and all the nations of the earth that forget God, and cast his law behind their backs. Yea, when sin was laid by imputation upon him, who had no sin of his own to answer for, even the eternal and beloved Son of God; yet the raging sword of justice awaked against him, and bruised him for our transgressions. Why, Sirs, does not all this discover the evil and malignity that is in sin, as it is a transgression of that law which God will at any rate have magnified and made honourable? O, ye that love the Lord, hate it, for it is the abominable thing that his soul hates, &c.

3dly, Did Christ magnify the law, and make it honourable? Then see hence the dreadful situation of every sinner that is out of Christ, destitute of his righteousness. Why, the law of God, which denounces death unto every transgressor, stands in its full force against them: it still insists upon the debt of perfect and sinless obedience against you; and because ye cannot give that, it denounces the curse of God upon you; "As many as are of the works of the law are under the curse," Gal. 4:10. The law will have its curse executed and fulfilled, either in the Surety or the sinner.

4thly, See hence the wonderful love of God to lost sinners, in sending his own Son to magnify the law, after we had violated and broken it; and at the same time it discovers the grace and love of our Lord Jesus Christ, who, though he be supreme Judge, King, and Lawgiver, yet was willing to be "made under the law," and to obey it as a subject, that we might be delivered from law-vengeance, and have the righteousness of it fulfilled in us through him, Rom. 8:3, 4, "What the law could not do, in that it was weak through the flesh, God sendeth his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."

5thly, See hence the ignorance and error of those who are prejudiced against the doctrine of imputed righteousness, and justification by faith, as if it were prejudicial to the holy law, or did any way derogate from its honour and authority. Why, it is so far from derogating from the law, that it is the only way how it can be fulfilled and magnified. Christ does not destroy the law, but fulfills its righteousness, in his own person, by an active and passive obedience, and in all his members, by imputation: hence Christ is said to be "the end of the law for righteousness." The law gets what it seeks in Christ; and whenever a sinner believes in Jesus, the law ceases its pursuit against that man, crying, 'There is no condemnation for him, because I have got what I craved in his Surety, who has brought in an everlasting righteousness, whereby I am honoured.'

6thly, See hence the error of those who assert, that a justified believer is still liable to the curse, or penal sanction of the law. Seeing the law is satisfied, both as to precept and penalty in Christ the Cautioner, how can the believer be liable still to its curse? This doctrine derogates from the excellency of that law-magnifying righteousness, which is imputed to believers in their justification. If Adam had continued yielding a perfect obedience to the law, neither he, nor any of his posterity, would have been liable to the curse or penalty; how much less is the believer liable, who is adorned with the righteousness of God by imputation? That word may strike terror into those who advance such doctrine, Rom. 8:33, "It is God that justifieth, who is he that condemneth?" It is God that acquits the believer from the curse, who then dare to make him liable?

7thly, See the error and folly of those, who go about to "establish their own righteousness" as the ground of their justification and acceptance, and "refuse to submit unto the righteousness of God," like the Jews, Rom. 10:3. Oh how much do men disparage the law, and despise the righteousness of Christ, who do so! for in effect the self-righteous person says, 'That he is more capable to magnify the law by his own obedience than Christ.' For this slight the Jews put upon the righteousness of Christ, God slighted and rejected the whole Jewish nation; and for this sin every self-righteous person shall be rejected of God.

8thly, This doctrine lets us see the error of those, who, though they will not absolutely reject the righteousness of Christ, yet will adventure to mingle something of their own with it. Oh, say some, 'Christ and my faith, Christ and my good works, Christ and my prayers, my repentance, my tears and good qualifications, will justify me.' Why, this way, whatever you may think of it, is a disparaging of the righteousness of Christ, as though it alone did not fully answer the law. Sirs, remember that faith is a resting on Christ alone, and his righteousness, to the exclusion of every thing in you, and about you, as the ground of your acceptance: it is Christ's righteousness alone, that magnifies the law; and therefore there is no need of anything of ours: yea, if you seek righteousness but in part by the law, you are fallen from grace, and Christ shall profit you nothing; and therefore say with the Church, Is. 45:24. "In the Lord alone have I righteousness," and with David, Psal. 71:16, "I will go on in the strength of the Lord God, I will make mention of thy righteousness, even of thine only."

9thly, See the error of those who deny Christ's active obedience to the law to be any part of our justifying righteousness; alleging, that it is only his passive obedience, or his suffering the penalty, that is imputed to us for justification. Why, when it is said here, that Christ magnified the law, and made it honourable, it must needs be understood of his obedience to the precept, and that principally, because the precept or command only is the law; the penalty is not essential to it, but only a thing consequential in case of disobedience: so that his magnifying the law must needs have a respect to the precept; and his obedience to the precept of the law, is properly his righteousness, which is imputed to us, Rom. 5:19, "By the obedience of one shall many be made righteous;" and it is upon this that our title to life doth stand, as Adam's title in the covenant of works stood upon his own perfect and personal obedience to the command.

10thly, See hence how little reason, even believers, who are justified before God, have to be proud of what they are to come to. They are indeed accepted in the Beloved, and they are highly dignified and exalted; but then it is not in their own, but in their Surety's righteousness, that they are exalted; it was he, not they, that magnified the law, and made it honourable: Hence the saints in glory will cast their crowns at his feet, saying, "Thou hast loved us, and washed us—in thy blood;" and therefore, "worthy is the Lamb that was slain."

ISAIAH 42:21.—"The Lord is well pleased for his righteousness sake: he will magnify the law, and make it honourable."

THE THIRD SERMON ON THIS TEXT

USE second of this doctrine may be of Trial, whether the righteousness of the law be fulfilled in us, through the imputation of his righteousness, who has magnified the law, and made it honourable.

For your Trial as to this matter, I offer the few following marks.

1st, I ask, has the law slain you, and put you out of conceit of your own righteousness? Paul, before his conversion, was a mighty man for the law, and he thought himself alive because of his obedience to the law, and his zeal for it, being "touching the law blameless:" But O! when the commandment came, in its spirituality, sin revived, and he died; he saw that, notwithstanding all his pretended obedience to the law, and his zeal for it, he was but a dead man; and then, what things were gain to him, these he counted lost, and particularly he saw that his own righteousness was but dung and loss. Oh! says he, "I through the law am dead to the law," and to all righteousness by the works of the law. Now, try yourselves by this; has the law come with such power upon thy conscience, as to break all these rotten planks of the covenant of works to pieces, on which you were swimming for your life?

2dly, I ask you, Where have you set down your stand for eternity, and for an awful tribunal? I am sure, if the righteousness of the law be fulfilled in you through faith in Christ, you have set it down only upon the foundation of the law-magnifying righteousness of Christ, saying with the church, "Surely in the Lord only have I righteousness;" and in this only will ye be confident, as the ground of your acceptance here, and of your through-bearing before the bar of the great God. When you look to the holy law, and your own personal obedience to it, you will be ready to cry, 'Away with it, it is but as filthy rags;' if "thou, Lord, shouldst mark iniquities, O Lord, who shall stand?" But when you look to the law, as magnified and made honourable by Christ, you will be ready to say, 'In this, and in this alone, will I be confident; in him will I be justified, and in him alone will I glory, as the Lord my righteousness.' And whenever the law or conscience charges you with the debt of obedience to it, as the condition of life, you will be ready to say, 'I indeed own myself a debtor to thee in point of obedience, as a rule, but in point of righteousness and justification, I owe thee nothing at all; no, I am dead to the law, through my better husband, who has in my name magnified and made it honourable, and therefore to him thou must go for payment of that debt.'

3dly, If you be under the covering of that righteousness which magnifies the law, I am sure you will put all the honour you can upon the law, as a rule of obedience; and your gratitude to him who fulfilled the law for you as a covenant, will be as oil to your chariot wheels in running the ways of his commandments. Your hearts will be so enlarged in love and gratitude, that his commandments will not be grievous to you; no, but you will "delight in the law of the Lord, after the inward man." His yoke will be easy, and his burden will be light to you.

You to whom the way of holy obedience is a burden, and who are never in your element but when you are "fulfilling the lusts of the flesh," by lying, swearing, drinking, Sabbath-breaking, do not imagine that ever you have come in under this law-magnifying righteousness: Why? because the law, as a rule, is none of your delight.

4thly, You will be concerned to magnify him, who magnified the law as your Surety. The high praises of the Redeemer will be much in your mouth; you will think and speak honourably of him, upon all occasions, like these who are clad with the white livery of his righteousness. In Mount Zion they cry, "Worthy is the Lamb that was slain. Salvation to our God, and to the Lamb, for ever and ever." Oh, men are blessed in him with a perfect righteousness, and therefore let all nations and generations call him blessed, Psal. 72, at the close.

5thly, You will be on all occasions improving the righteousness of Christ by faith, for all the ends and uses of it which I mentioned, when discoursing of the excellency of this righteousness. You will improve it as a ransom unto justice, to deliver you from going down to the pit; you will improve it as a laver, to wash you from sin and from uncleanness; as a spiritual banquet, on which you will feed your hungry souls, for it is meat indeed and drink indeed; as a robe to cover your nakedness, and the best robe whereby to appear in the presence of God; as a shade to defend you from the scorching heat of the fiery law, or an awakened conscience; as a refuge to shelter you when pursued by avenging justice; as a ladder by which you will ascend unto communion with God, here and hereafter; and as the only title and foundation of your claim to eternal life. Thus, I say, you will be constantly improving the righteousness of Christ by faith, for some of these ends and uses; and in this sense we may understand that word of the apostle, Rom. 1. "The righteousness of God revealed from faith to faith." It is that which faith fastens upon at first for justification, and it is that which faith is continually afterwards applying for some good use or other, in the soul's progress in the way to glory.

6thly, If the righteousness of the law be fulfilled in you, through the righteousness brought in by the Messiah, you will have many an inward battle with sinful and legal self. The apostle Paul, who gloried in the righteousness of Christ, and preached the mystery of justification to others, more than ever any mere man did, yet we find he has many an intestine combat with self, Rom. 7:23, "But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members: O wretched man that I am, who shall deliver me?" You, who say that ye submit and trust to the righteousness of Christ, as the only ground of your justification and acceptance, and yet have no struggle with this home-bred enemy, and are not laid in the dust before the Lord because of its prevalency, I dread, whatever orthodox heads you may have, yet your hearts are not soundly settled upon the foundation of the law-magnifying righteousness of Christ; and my reason for it is, because in every believer there is, through the remains of indwelling corruption, such a strong bias towards the law as a covenant, and towards sin, as gives him continual matter of exercise, insomuch that his heart is just like a field of battle, where two armies meet, and contend for the victory one against another? "What will you see in the Shulamite? as it were the company of two armies? the flesh lusting against the spirit, and the spirit against the flesh, and these are contrary, the one to the other. The motions of sin which a man finds in his members are continual matter of humiliation to him, and set him a-work to mortify the deeds of the body, to crucify the flesh, with the affections and lusts thereof; and the strong bias that he finds in his soul towards the law as a covenant fills him with fears and jealousies, lest he never yet in reality submitted to the righteousness of Christ, which sets him a-work to examine and prove himself, whether he has ever yet won Christ, and is found in him, having that "righteousness which is through the faith of Jesus Christ." You that never knew anything of this, and the like exercise of spirit in your souls, I dread that you are yet strangers to a real closing with the righteousness which is brought in by the great Messiah.

7thly, When conscience is bleeding through some wound that you have got from an arrow of law-terror, or when the guilt of sin is staring you in the face, and an angry and frowning God, "whither do you fly, or run for ease and relief?" As for the desperate sinner, he drowns the voice of conscience with diversions and recreations. They will, like Saul, sometimes take up the timbrel and harp; or, like Cain, when God and conscience were crying for vengeance against him for the blood of his brother Abel, he goes into the land of Nod, and diverts himself with building cities and houses. As for the hypocrite, he wraps himself up in his profession, and feigned graces, and there he finds ease. As for the legalist, when he is wounded with the terrors of God, being married to the law, he runs to the duties and works of the law, and studies to please God, and satisfy the cry of his conscience with these. But as for the believer, the whole creation cannot give him ease, till, by a renewed act of faith, he get in under the shadow of that everlasting righteousness, by which the law is magnified and made honourable, and till he see God well pleased for his righteousness sake, and sensibly smiling on his soul again through this righteousness; this, and nothing but this, can yield comfort. And O! when he sees God smiling on him through this righteousness, this puts gladness in his heart more than when corn, wine, and oil did abound. Try yourselves by this.

In a word, if the righteousness of the law be fulfilled in you through the righteousness of the Messiah, the life you live in the world will be by faith in the Son of God, and ye will not reckon so much that ye live, but that Christ liveth in you. Many a flight will thy soul be taking to him upon the wings of faith and love, as the Lord thy righteousness. Whenever you look towards the majesty of God, and view his unspotted holiness and unbiassed justice; whenever thou looks upon the fiery law, or hears a thunderclap from Mount Sinai; whenever thou looks into another world, or an awful tribunal; whenever thou looks to the depravation of thy nature, and the innumerable evils that compass thee about; whenever thou looks to the melancholy aspect of providence, thy soul will ay be taking the other flight by faith unto Christ, as thy Surety and Redeemer; and the viewing the law magnified, and justice satisfied, and God reconciled in the person and undertaking of Christ; and whenever thou looks to him, thou wilt find thy Spirit lightened and eased, and be ready to say with David, "Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee." So much shall serve for an use of Trial. I proceed now to,

III. The third use of this doctrine, which may be of terror to all the ungodly world, that are living in the open or secret violation of the holy law of God.

Hath God magnified the law, and made it honourable, at the expense of the humiliation, incarnation, obedience, death, and sufferings of his eternal Son? O how dreadful and dismal is the condition of these, who, instead of yielding the obedience of faith unto this law, are daily in their practice trampling the authority of the law under their feet, breaking God's bands, and casting the cords of his law from them, and yet will needs pretend to and profess the name of Christ, as if Christ had magnified the law and made it honourable, that they might have a liberty to break it, and to follow the swing of their own carnal and corrupt hearts. The apostle Jude, ver. 3d of his epistle, when speaking of such licentious Christians, he calls them ungodly men; turning the grace of our Lord Jesus Christ into lasciviousness, of old ordained to this condemnation. O Sirs! do not mistake it, Christ has magnified the law, and made it honourable, not to loose but to establish the obligation of it as a "rule of obedience, he gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," Tit. 2:14, He hath delivered us from the hand of all our enemies, that we "might serve him without fear, in holiness and righteousness before him all the days of our life," Luke 1:74, and that we may by his grace be taught to deny all "ungodliness and worldly lusts, and to walk soberly, righteously, and godly in this present world," Tit. 2:12, So that ye who draw encouragement from the doctrine of Christ's magnifying the law, and making it honourable, to violate and dishonour the law of God, ye are just counteracting the design of the obedience of Christ unto the death, and, like the filthy wasp, sucking poision out of the gospel of salvation. And do you expect to be justified by the righteousness of Christ, and eternally saved by his blood in such a way as this? no, no; ye have "neither part nor lot in this matter." As sure as God lives, ye are under the law as a covenant, and therefore under the dominion of sin, and the curse of the broken law is upon you; ye are "condemned already, and the wrath of God abideth on you." And unto you God saith, "What hast thou to do to make mention of my righteousness, or that thou shouldst take my covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee." And therefore consider your danger in time, before you come in before the awful bar of God, lest, when you arrive there, he tear you in pieces, when there is none to deliver you out of his hand. But I turn me again from Mount Sinai to Mount Zion, and go on to,

IV. Fourth use of this doctrine, by way of encouragement to convinced and awakened sinners, and to doubting and trembling believers.

We have a commission "to bind up the broken hearted, to comfort them that mourn in Zion, to strengthen the weak hands, and confirm the feeble knees, to say to them that are of a fearful heart, Be strong, fear not; we bring to you good tidings of great joy," tidings that may make your hearts triumph, and leap for joy within you, as the babe leapt in Elizabeth's womb, at the salutation of Mary. Here, I say, are the best news that ever were heard to law-condemned sinners, that Christ, as our blessed Surety, has brought in everlasting righteousness, by which he has magnified the law, and made it honourable.

There are these following topics, or grounds of Encouragement and Consolation, springing out of this doctrine.

1st, Is the law magnified by the Surety, which was broken by the sinner? Hence it follows, that the great Lawgiver is satisfied and well pleased, as it follows in the text, The Lord is well pleased for his righteousness sake; that which displeased and provoked the majesty of God, was the breach of his law, but since the law is again magnified, surely he cannot but be a well pleased Deity.

Upon this ground it is, that such declarations are issued out, "Fury is not in me," I was angry, but mine "anger is turned away: As I live, I have no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn ye, turn ye, why will ye die?" O Sirs! that which scares you from coming back to God is the apprehension, that, because of the breach of the law, God is implacable, and will never be reconciled. But we will tell you, for your encouragement, that a God in Christ is well pleased for his righteousness sake, because he hath magnified the law, and made it honourable. God was in Christ, not pursuing the world as an avenging enemy, but reconciling the world to himself. And therefore let not an evil heart of unbelief turn you away from the living God, as though he were not well pleased for Christ's righteousness sake. It was not for nought that that proclamation was made three times with an audible voice from heaven, "This is my beloved Son, in whom I am well pleased." O it is glorious encouragement to a lost sinner, hanging over the mouth of hell, that God is well pleased in his Christ.

2dly, Is the law magnified and made honourable? then it follows, that the great bar that lay in the way of our salvation is removed. Upon the first Adam's violation of the holy law, mountains of wrath were rolled in the way of salvation; the way was so filled with briars and thorns, woes and curses, that it became altogether impassable for any of Adam's race. Hence came that horror and despair that was seated in the hearts of our first parents immediately after they had sinned. The sight of the cherubim, and the flaming sword turning every way, to keep the way of the tree of life, had a dismal signification: Well, but Christ, the second Adam, he has magnified the law, and made it honourable, and therefore it must needs follow, that all these impediments and bars in the way of our salvation are now removed, and the way is clear to every soul that has a mind to enter in by faith, John 10:9, "I am the door: by me if any man enter in, he shall be saved, and shall go in and out and find pasture." All legal impediments arising from law and justice, in the way of salvation are now taken out of the way, and there is a free call to every man to enter in and be saved; in which case nothing can hinder but unbelief, which is a refusing to enter in by Christ, and they that do so, how shall they escape?

3dly, Is the law magnified and made honourable? Then here is encouragement, that "sin is finished, and transgression ended." The very essence of sin lies in a transgression of the law. Well, but if the law be again magnified, then where is sin? It is surely buried in the obedience of Christ to the death, by the righteousness of the Surety. The guilt of it is taken away, and the power and dominion of it is broken in every believer, and the very being of it shall be destroyed, ere it be long. So that I may say, to believers under the covert of Christ's righteousness, as Moses said to Israel, with respect to the Egyptians, that were pursuing them for their lives, Exod. 14:13. "Fear ye not, stand still, and see the salvation of the Lord, which he will shew you to-day, for the Egyptians whom ye have seen to-day, ye shall see them no more again for ever." Poor believer, thou art afraid of these innumerable sins, which compass thee about, lest they pursue thee, and take away thy life, but stand still, and see the salvation which God hath wrought; all thy sins are buried for ever out of God's sight, and shall be buried out of thy sight also, in the Red Sea of a Redeemer's blood, and under the covert of his law-magnifying righteousness, whereby he hath made an end of sin.

4thly, Is the law magnified and made honourable? Then the handwriting of the curse that was against us, and contrary to us, is cancelled and discharged. Upon the footing of the righteousness of Christ, which magnifies the law, it is, that that gracious declaration is issued out, John 3:17. "God sent not his Son into the world to comdemn the world, but that the world through him might be saved." Christ has retired the bond that lay in the hand of justice, and had it discharged in his resurrection from the dead; and upon this ground it is declared, that "there is now no condemnation to them that are in Christ Jesus." And if you ask the reason of this interlocutory. Here it is, Christ has magnified the law, and made it honourable: therefore the penalty of the law cannot take place against any soul under the covert of his righteousness. No, no; "Christ hath redeemed us from the curse of the law, being made a curse for us."

5thly, Is the law magnified and made honourable? Then it follows, that grace and mercy reign through righteousness, and that the law and justice can be no impediment in the way of pardoning mercy. The poor sensible sinner, whose eyes are fixed upon his own sin, and the holiness of the law, is many times ready to say and think with himself, 'O! God can never extend mercy to the like of me, in a consistency with his law and justice. He is obliged to take vengeance on me, by virtue of his justice.' But, Sirs, consider that the Surety Jesus Christ has magnified the law, and made it honourable, that mercy and grace might have an unrestrained current, even towards the guiltiest sinners that believe in Jesus. Hence is that of the apostle, Rom. 3:24–26. "Being justified freely by his grace, through the redemption that is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins. To declare, I say, at this time his righteousness; that he might be just, and the justifier of him who believeth in Jesus." And therefore let this encourage you to pursue after the pardon and remission of sin on this account, that the law is already magnified and made honourable in the Surety's righteousness. God exalts and glorifies his name gracious, and merciful, when he blots out iniquity, upon this footing; yea, glorifies the law and justice also, more than if he would pursue the quarrel against thee to the lowest hell through eternity.

6thly, Is the law magnified and made honourable? Then hence it follows, that the condition of the covenant of grace, properly so called, is already fulfilled. Since the fall of Adam, God never entered into covenant with man himself directly and immediately: no, the covenant of grace is made with us in Christ, as our Surety, Head, and Representative. As the covenant of works was made with the first Adam, as our natural and federal head, and with us in him; so the covenant of grace is made with us in the second Adam, as our spiritual Head, and the condition of the covenant was fulfilled by him. And if you ask me, 'What is the proper condition of the covenant of grace?' I answer, 'It is just this, that Christ should be made under the law, and by his obedience unto the death magnify it, and make it honourable.' Upon this condition eternal life, and all the purtenances of it, were promised to him and his seed. Now, when any of the lost race of Adam believes in Christ, they do not, by that act of faith, fulfil the condition of the covenant of grace, but only take hold of the condition of it, fulfilled by Christ, and, in so doing, they become "heirs of God, and joint heirs with Christ Jesus." And so they may travel through the large field of the covenant, and pluck this, and that, and the other blessing of the covenant, saying, 'This is mine, and that is mine, and the whole of the covenant is mine, because I have the condition of the covenant in my new spiritual Head, Jesus Christ, he has magnified the law and made it honourable.' O! with what courage might the believer go to work, in laying claim to the covenant, and the blessings of it, if he had but this view of matters, in the light of the Lord?

7thly, Is the law magnified and made honourable by Christ as our Surety? Then it follows, that whatever was lost in the first Adam, is now recovered by the second Adam. By the first covenant, if we had continued in it, we had a title to God as our God, a title to his favour and fellowship, a title to the creatures, all things being put under our feet, and a title to a happy eternity, after the course of our obedience in this world had been fulfilled. By Adam's fall we lost all this, and more than I can name. But all is again recovered in the new covenant Head, by his magnifying the law and making it honourable; and the soul united to him, hath all its losses repaired with advantage, in him; we have God in him as the Lord our God, for God is in Christ, our God, and our Father. "I ascend (says Christ) to my Father and your Father, to my God and your God." We have the image of God fully restored in him, and going on gradually in us. We have a complete stock of knowledge in him, who of God is made unto us wisdom, and a beam of that knowledge that is in the head shines into the heart of every believer. We have a complete righteousness in him, and we are made the righteousness of God in him. We have a complete holiness of nature in him; for, for our sakes he sanctified himself, that we also might be sanctified through the truth; and, through the holiness of Christ the head, God looks upon all the members, and says, "Thou art all fair my love, there is no spot in thee." We have a perfect and complete heaven of glory, and eternal life in him; for he that believes in the Son hath everlasting life: and this we are assured of by the faithful word of the Trinity, 1 John 5:11. "This is the record that God hath given to us, eternal life: and this life is in his Son. He that hath the Son, hath life." Thus, I say, all that was lost in the first Adam is regained in Christ, the second Adam, and all upon this ground, that the second Adam, as our Surety, has magnified the law, and made it honourable?

8thly, Has Christ magnified the law, and made it honourable? Then the intercession of Christ for us, in heaven, goes upon a solid ground, and shall be prevalent on our behalf. Why, it goes upon the ground of that everlasting righteousness which he has brought in, whereby he has magnified the law, and made it honourable. Hence he is called "Jesus Christ the righteous," 1 John 2:1, 2. "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins." Believer, do not fear, that thy case committed to the hand of thy Advocate, in the high court above, shall miscarry: no, he never lost a poor man's cause, for the Father always hears him. Thy Advocate is not only well skilled in the laws of the court, but in pleading thy cause: he pleads it upon the footing of a law-magnifying righteousness, and therefore he must prevail in thy behalf.

9thly, Has Christ magnified the law, and made it honourable? Then there is good ground of boldness in coming "to the throne of grace, for mercy and grace to help in time of need." Why, believer, that righteousness that magnifies the law, and makes it honourable, is imputed to thee, and by faith thou shouldst go with this surety righteousness upon thee; and this is the ground of thy confidence in all thy dealings with God. We are ready to think, 'O my prayers will be rejected of God, he will never hear them, because I cannot order my cause before him: I cannot win to this or the other frame or enlargement of heart.' Why, believer, that is but a tang of the old legal Adam in thee, that imagines that God regards thy person, from thy frames and enlargements. No, no; "he hath made us accepted in the beloved." You, and your best frames, graces, and enlargements, would be driven away out of the presence of an infinitely holy God, if it were not for this cause, that Christ has magnified the law, and made it honourable: and therefore let this be thy only ground of boldness before the Lord. "Having a great High Priest, who is passed into the heavens, Jesus the Son of God; let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."

10thly, Has Christ magnified the law, and made it honourable? Then it follows, that failures of obedience, on the believer's part, do not make void the covenant of grace, or the believer's title to the blessings and privileges of the covenant. Why, the whole law as a covenant, and all the righteousness and obedience that it demands is perfectly fulfilled in his head Jesus Christ: and therefore the believer cannot fall out of the covenant, through the imperfections of his obedience. I own, indeed, that a believer should aim at, and endeavour no less than perfect obedience, in his own person, and for failures in obedience he shall smart: "God will visit his transgressions with the rod, and his iniquities with stripes." But observe what follows, "My loving-kindness I will not take from him," viz. Christ, with whom the covenant is made, and who has fulfilled the condition of it by his perfect righteousness; and therefore, "my covenant I will not break" with them, nor alter the word of promise, "that is gone out of my lips."

11thly, Has Christ magnified the law, and made it honourable? Then believers have matter of everlasting triumph and rejoicing in Christ, and cannot receive the spirit of bondage unto fear, except in a way of correction. Believers are commanded to rejoice evermore, to shout for joy; and when they see how matters are stated in the new covenant Head, they will accordingly rejoice in Christ always, even when they have no confidence in the flesh. Why, what should discourage them, who have "the righteousness of the law fulfilled in them" through Christ; yea, who are the righteousness of God in him? That which brings the believer at any time under a spirit of bondage again to fear, is the unbelief and legality of his heart, which turns away his eyes from Christ and the righteousness of the law fulfilled and magnified in him; and then indeed the terrors of the law covenant, and of an angry God, fall upon him, "He remembers God, and is troubled," and the arrows of the Almighty are within him. But while the believer can, by faith, see the law magnified in his Head, and the Lord Jehovah well pleased for his righteousness sake, his heart will rejoice, and his joy will no man take from him.

12thly Has Christ magnified the law, and made it honourable? Then see upon what an advantageous ground the believer stands in encountering his spiritual enemies. Why, through the law-magnifying righteousness of Christ, he has God on his side, he has the law on his side, and justice on his side, yea, Omnipotence on his side, and therefore he may lift up his head in the day of battle, and go on with courage against all his enemies.

To instance, (1.) When he is molested with the insurrection of indwelling sin, or of any particular lust, the believer may take courage in mortifying and crucifying it, because through the righteousness of Christ, sin has no law-right to reign over the believer as it hath in other men, who are under the law as a covenant. "Sin (says the Lord) shall not have dominion over you, for ye are not under the law, but under grace."

(2.) Doth Satan harass and molest thee with his fiery darts? Why, believer, take courage, for through Christ's magnifying the law, Satan's head is bruised, and he has no more right in law to molest or trouble thee, than he has to molest thy glorified Head above; and therefore put on the breast-plate of his everlasting righteousness, and resist him, "stedfast in the faith."

(3.) Art thou assaulted with the law coming into thy conscience, craving of thee the debt of perfect obedience, as the condition of life? Why, here is a ready answer to this enemy. Tell the law and conscience, that the law, as a covenant, has got its due, and more than it demanded, in thy new covenant Head; for he has not only obeyed it to the full, but has magnified it, and made it honourable.

(4.) Art thou at any time brought under bondage through fear of death? Why, here is encouragement for encountering with that king of terrors. That which gave death its power and sting, was the violation of the law: but may the believer say, 'Here is the law again magnified and made honourable, and therefore, O death, what hast thou to say? It is true, indeed, I must put off this clay tabernacle for a while; but this I do, not as a debt due to the law, or the curse of it, but at the will of my God and Father, I lay down my body in the grave, that I may receive it again, without any tincture or smell of sin or death about it, in the morning of the resurrection. Death, may the believer say, is no death to me; no, to me to live is Christ, and to die is gain; because Christ, my Head, has magnified the law and made it honourable, and therefore has swallowed up death in victory; death and hell, through the righteousness of my Head, are now cast back into the lake from whence they came."

Thus you see what unspeakable encouragement and consolation springs out of this doctrine, that Christ has magnified the law, and made it honourable.

THE WISE VIRGINS GOING FORTH TO MEET THE BRIDEGROOM

MATTHEW 25:6.—"And at midnight there was a cry made, Behold the Bridegroom cometh, go ye forth to meet him."

THE FIRST SERMON ON THIS TEXT

THESE words that I have read are a part of the famous parable of the ten virgins; for clearing of which, you would carefully advert to these two or three things.

1st, The Bridegroom here spoken of is none other than Christ Jesus the Lord, the eternal Son of God, who, from all eternity, rejoiced in the habitable parts of the earth, and whose delights were so much with the sons of men, that he first married our nature into a personal union with himself, that so there might be some sort of equality in the bargain; and having made himself of our tribe, comes to betrothe us to himself for ever in a marriage-relation.

2dly, The virgins here spoken of are the professors of religion, members of the church visible. The church is called the bride the Lamb's wife, Rev. 19:7–9. particularly professors, saints, and believers, at least in profession, are so called virgins, because of the beauty of holiness that should adorn them.

3dly, The office of these virgins is to meet the bridegroom. This alludes unto a common custom among the Jews, who consummated their marriages at night; when the bridegroom was on his way to the place of marriage, the bride with so many virgins that attended her, went forth with lamps to meet him, in order to conduct him to the bride's chamber. Now, with allusion to this custom, professors of religion are said to go and meet the Bridegroom.

4thly, Notice the different characters of these virgins, five were wise, and five foolish. The foolish represent the case of nominal or hypocritical professors, who have the lamp of a profession, and content themselves with a name to live, while destitute of the life and power of religion; and, by wise virgins, we are to understand real saints, or believers indeed, who not only profess Christ and Christianity, but are Christians indeed, having the oil of his grace and spirit within them.

5thly, We have the common fault of both these sorts of virgins, while the Bridegroom tarried, they all slumbered and slept; together with the surprising summons they all get to attend the Bridegroom, ver. 6, Behold the Bridegroom cometh, go ye forth to meet him. It is the last clause of this verse that I intend to insist upon, viz. Behold the Bridegroom cometh, go ye forth to meet him.

We have a key given us, ver. 13. for opening of the general scope of this parable, "Watch, therefore, for you know neither the day nor the hour wherein the Son of man cometh." Which words, though they chiefly and particularly relate unto the coming of Christ by death, or his coming at the last judgment: yet, as Mr Shephard and other interpreters are agreed, they do not exclude, but include, his other intermediate comings, whether in the dispensation of the word and sacraments, of ordinances, or providences, it is the duty of all to prepare for his reception and entertainment.

The words read, ver. 6. are a surprising summons or advertisement unto the church in general, and every individual member thereof, to make ready for his entertainment, because he is at the door. And at midnight there was a cry made, &c., where we may notice the particulars following.

(1.) To whom the advertisement is given. It is unto all in general, both unto the wise and foolish virgins. The gospel is preached unto a promiscuous multitude of good and bad, gracious and graceless, according to Christ's command, "Go ye into all the world, and preach the gospel unto every creature."

(2.) We have the manner in which the advertisement is given. It is by a cry, so as all might hear and take warning, Is. 57:1. "Cry aloud, spare not, lift up thy voice like a trumpet." Ministers, are God's criers or heralds. It is said of John the Baptist, that he was "the voice of one crying in the wilderness," &c. Whatever be the message God puts in our mouth, whether it be of mercy or of judgment, we are not to whisper it in a corner, but to publish it as upon the house top, Prov. 1:20–24, "Wisdom crieth without the city, she uttereth her voice in the streets, she crieth in the chief place of concourse."

(3.) We have the time when the summons or advertisement is given. At midnight, when they all slumbered and slept, and had given over hope and expectation of his coming: both the wise and foolish virgins were saying, "The Lord delayeth his coming;" and therefore, "Yet a little sleep, a little slumber, a little folding of the hands to sleep." In this case, even at midnight, in a surprise, the cry is made, Behold the Bridegroom cometh.

(4.) We have the summons or advertisement itself, Behold the Bridegroom cometh, go ye forth to meet him. These are the words I intend particularly to insist upon, and in them we may notice these following particulars.

1. The solemnity of the warning in the word Behold, which may be taken there as a note of attention or admiration. It is like the warnward when the King's proclamation is issued forth by the herald; he cries, Oyez, to arrest the attention of the audience, like that, Is. 55:1, "Ho every one that thirsteth," &c. Or we may take it as a note of admiration, Behold and wonder at the glory of the Bridegroom, who is a-coming. We find commonly, when the Messiah is spoken of by the prophets under the Old Testament, they usher in their prophecies anent his coming, with a note of admiration, Behold! Is. 7:14, "Behold a virgin shall conceive, and bear a son, and shall call his name IMMANUEL Is. 42:1, "Behold my servant whom I uphold," &c.; Is. 55:4, "Behold I have given him for a witness to the people, a leader and commander to the people;" Zech. 9:9, "Rejoice, O daughter of Zion, behold thy King cometh unto thee," &c.; signifying that Christ is a wonderful person, and his coming to us in mercy is wonderful.

2. We have the character of the person concerning whom this intimation is made. He is called the Bridegroom, and the Bridegroom in a way of eminence, because their is none that ever bore this character that can be compared to him. Whenever we hear the name of a bridegroom, we presently conclude there is a marriage in hand; so here when Christ takes this amiable character and title to himself, we should presently conclude there is a match or marriage in hand, that Christ is a lover, and that he hath a bride, and a purpose of marriage with her, according to that you have, Hos. 2:19, 20, "I will betrothe you unto me for ever," &c. But more of this afterwards, if the Lord will.

3. In the words we have the approach of the Bridegroom, Behold the Bridegroom cometh. There are various comings of Christ we read of in scripture. There is his first coming in the flesh, and his second coming unto judgment, either general or particular. There are his typical and prophetical comings to the church, in the Old Testament, and his actual coming in person to fulfil and accomplish the great work of redemption, by his obedience, death, and resurrection. There is his coming, in the dispensation of the gospel, to a church or nation. There is his coming, in the power of his word and Spirit in a day of conversion to a church, or to a particular soul, as when he said to Zaccheus, "This day is salvation come to this house." And, lastly, there is his coming in word or sacrament with the renewed manifestations of his love, or the renewed influences and communications of his Spirit of grace; as when it is said, Ps 72:6, "He shall come down like rain upon the mown grass; as showers that water the earth:" or Hos. 6:3, "His going forth is prepared as the morning; and he shall come unto us as the rain; as the latter and former rain unto the earth." Now, I do not, in my intended discourse upon these words, exclude any of these comings of Christ that I have mentioned. But at present I understand them of his approach in a way of grace and love, in the dispensation of word or sacrament, or any other ordinance of his appointment, wherein he uses to manifest himself, and impart the fruits of his dying love unto the souls of his people.

And one reason why I choose to discourse the words in this view, is, because he here presents himself in the quality of a bridegroom, coming with a design of marriage or espousal; and so we have a word much parallel unto this, Song 3:11, "Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart."

4. We have the duty incumbent upon all the virgins, on the approach of the Bridegroom. Go ye out to meet him. This alludes, as was hinted before, unto the practice or custom in marriages among the Jews, in the time of our Saviour's being upon earth. The bride and her maids, under night, went forth to meet him with lighted lamps, in order to attend him to the place of marriage, with some sort of nuptial solemnity. In allusion to this custom, the church in general, and all particular professors, under the notion of virgins, are commanded and called to go out and meet Christ, when he is coming in the dispensation of his word and ordinances, or when he comes at death or the last judgment. But the import of this expression may occur afterwards, in the prosecution of the following doctrine.

DOCT.—"That it is the indispensable duty of all and every one, when Christ, the glorious Bridegroom of souls, is a-coming, to go out and meet him, by giving him a suitable reception and entertainment." Behold the Bridegroom cometh, go ye out to meet him.

I shall only adduce two places of scripture for proof and confirmation of this doctrine. The one you have, Ps. 24 at the close, where Christ, under the notion of some great person, is represented as drawing near unto the gates or doors of some great house or city; and thereupon a summons is issued out, 'Cast open the gates, and make room for his entertainment.' "Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in." And when the question is put, "Who is this King of glory?" the answer is made, ver. 8, "The Lord strong and mighty, the Lord mighty in battle." The summons is again renewed: "Lift up your heads, O ye gates, even lift them up, ye everlasting doors, and the King of glory shall come in." Another text you have to this purpose, Song 3:9 and downwards, where Christ, under the notion of King Solomon, who made to himself a chariot of the wood of Lebanon, the pillars thereof of silver, the bottom of gold, the covering of purple, being paved with love for the daughters of Jerusalem. This chariot of state is none else than the chariot of the everlasting gospel, wherein Christ, like a bridegroom, goes forth, manifesting the glory of his person, and the glorious device of Infinite Wisdom for the salvation of sinners. And in the last verse a cry is made, like this in my text, to all professors of religion, who are designed the daughters of Zion. "Behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart."

But now, in discoursing this doctrine, I shall, through divine assistance, observe the following method.

I. I would premise a few things with relation to the spiritual marriage spoken of in this parable.

II. Give some account of the Bridegroom, and his excellent engaging qualities.

III. Give some account of the bride, and the vast disparity of the match.

IV. Speak a little of the comings of the Bridegroom, and his gracious approaches to his people.

V. Speak of the import of the duty required upon his approach, in these words, Go ye out to meet him.

VI. Give the reasons of the doctrine, why we are to go out and meet him, and give him suitable reception.

VII. Make some practical improvement of the whole.

I. The first thing in the method is, to premise a few things anent the spiritual marriage; for, as I said in the explication, a bridegroom supposes a marriage in hand.

1st, God the Father, from all eternity, had a purpose of marriage betwixt his own beloved Son, and a select company of the fallen race and posterity of Adam: hence Christ tells us, Matt. 22:2. "The kingdom of heaven is like unto a certain King who made a marriage for his son." The marriage was made in the purpose of God from eternity, and the bride was given unto the Bridegroom before ever she had a being, "Thine they were, and thou gavest them me," John 17:8; Psa. 2. "I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." And that they were given him in a design of marriage, is plain from what the Lord says to, and concerning the church of the Gentiles, by the spirit of prophecy, long before their being called by the gospel, Is. 54:1, 5. "Sing, O barren, thou that didst not bear; for more are the children of the desolate, than the children of the married wife." And ver. 5. "Thy Maker is thine Husband, the Lord of hosts is his name."

2dly, This proposal of marriage with a bride of Adam's family was graciously received and entertained by the Son of God before the world was made," Prov. 8:3. He rejoiced "in the habitable parts of the earth, and his delights were with the sons of men.—I delight to do thy will, O my God," says he, Psa. 40:8. q. d. 'I consent to, and am heartily willing and content; a bargain be it; let it be registrated in the volume of thy book;' i.e. Let it be entered into the records of heaven, and an extract thereof be given out in the scriptures of truth unto sinners of mankind, that they may have their thoughts about it.

3dly, So much was the heart of the Bridegroom set upon the match, that he undertook to remove all impediments that lay in the way: and indeed the impediments were so great and insuperable, that nothing but almighty power, inspired with infinite and amazing love, could remove them; and yet they are all rolled away by the wisdom and power of the Bridegroom.

The first impediment was the inequality of the parties as to their nature. We may easily suppose that the question would be put upon the first proposal of the marriage, how shall God and man, the Creator and the creature, be ever brought unto a conjugal relation? The distance of natures is infinite, and therefore there can be no marriage. 'Well, (says the Son of God, the brightness of the Father's glory, and the express image of his person) [he takes care to remove that], I will assume the human nature unto a personal union; I will become the seed of the woman, the seed of Abraham; I will be God manifested in the flesh; I will become IMMANUEL, God with them, and so that natural impediment shall be removed; I will come upon a level with the bride, and so I will be a help meet for her.'

(2.) There is another impediment arises from the law: O, says the Law, 'I have an action against the supposed bride. She was once married unto me, and I promised her the inheritance of life, upon the condition of her fulfilling perfect obedience to my commands; but she disobeyed, and played the harlot, and she is under the curse; and therefore there can be no marriage.' 'Well but (says the Bridegroom), I will remove this impediment also; I will be made a curse for her, and so redeem her from the curse; I will cancel the hand-writing that is against her, and contrary to her.'

(3.) 'Well but (says justice), I stand upon a complete satisfaction; for without death, and the shedding of blood, there can be no remission of sin.' 'Well (says the Bridegroom), I will die for the bride, and in her room and stead; the sword of justice shall be soaked in my blood instead of hers; my life shall be a ransom for hers; I will be wounded for her iniquities, and bruised for her transgressions; I will be made sin for her.'

(4.) There is another impediment yet that must be removed: The bride hates the Bridegroom; she is wholly averse from the match; and what will be done in this case? 'Well (says the Bridegroom), I will undertake to gain her affection. Psa. 110:3. Thy people shall be willing in the day of thy power. I will draw with the cords of a man, and with the bands of love; and then her affections shall be gained, and she shall call me Ishi.'

(5.) Another great impediment in the way of the marriage is, that the bride is a lawful captive to sin and Satan: "Now (says Satan) shall the lawful captive be delivered; both law and justice have put her in my power; and therefore I will not part with my prisoner.' 'Well but (says the blessed Bridegroom), it is true, Satan, thou hast law and justice on thy side: but I will fulfil the law, and satisfy justice; and, in so doing, thy head shall be bruised, and the lawful captive shall be delivered, and the prey shall be taken from the terrible. I will redeem her by purchase and by power.' And accordingly he spoiled principalities and powers, and took the bride by main force out of the devil's prison, saying to the prisoners, Go ye forth, &c.

From what is said, it appears, that the heart of the Bridegroom is exceedingly set upon the match, with desire he desired to be baptised with his own blood, that he might finish her redemption; and, having completed her redemption, he longs for the day of espousals, when he gains the love and affection of the bride. So much was the heart of the Bridegroom set upon the match, that, when he saw the bride in danger of perishing, he flew, as it were, from his Father's bosom, left all the glories of heaven behind him, and travelled through the armies of hell and earth, yea encountered the legions of his Father's wrath, in order to accomplish her deliverance. Hence is that of the church, Is. 63:1. "Who is this that cometh from Edom? with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness." And ver. 3. "I have trodden the wine-press alone, and of the people there was none with me."

4thly, A fourth premise is, That the covenant of grace is the contract of marriage, the plan of which was agreed upon in the council of peace, betwixt the Father and the Son, from all eternity: Psa. 89:3. "I have made a covenant with my chosen, I have sworn unto David my servant." It was originally made with the Bridegroom, as the Head, Husband, and Representative of the bride, wherein he undertakes, that the grace of God shall reign and be glorified through his own righteousness, to her eternal life and salvation. As Surety of the covenant, he undertakes to fulfil the condition of it, by his own obedience unto death, to buy his bride from the hands of justice, by paying a ransom of his own blood for her, and to buy, at the same time, all the blessings and goods of the covenant for her use; and that, by the power of his word and Spirit, he will make her to take hold of his covenant, bring her within the bond of it, and make an effectual application thereof in due time, according to the order of the covenant; and that he will betrothe her unto himself for ever, in righteousness, and in judgment, and in loving-kindness, and in mercies; yea, that he will betrothe her unto himself in faithfulness, and that she shall know the Lord, Hos. 2:19, 20.

5thly, In the day of his espousals all this is fulfilled. The Bridegroom presents himself to the bride in his divine and human glories, fulness, and excellencies; he makes the "light of the knowledge of the glory of God," in his own person, to shine in her heart; wherewith she is made to see him, and fall so much in love with him, that she cannot but cry out, "O! he is infinitly fairer than the sons of men, he is as the apple-tree among the trees of the wood, the chiefest among ten thousand, white and ruddy, his countenance is as Lebanon, excellent as the cedars; his mouth is most sweet, yea, he is altogether lovely. O! this is my Beloved, this is my Friend: if I had ten thousand hearts and hands to give, he should have them all. I am well pleased with his person; well pleased with the contract he has made, and signed with his blood; well pleased with all the promises, which I see to be yea and amen in him; well pleased with his law: I will follow him whithersoever he goes." And in this way the marriage is concluded and agreed upon, "I will make an everlasting covenant with them, even the sure mercies of David," Is. 55:3; Jer. 32:40. "I will make (or establish) an everlasting 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 shall not depart from me. I will never leave thee, nor forsake thee." So much for the first thing.

II. The second thing in the method is, to speak a little of the blessed Bridegroom, who is here said to be a-coming. Behold the Bridegroom cometh.

But O! Who can speak of him to any purpose? we but darken counsel by words without knowledge, when we speak of him; and no wonder, for he is the unspeakable gift of God. All the saints that ever were on earth, and all faithful ministers, martyrs, and witnesses, that ever appeared in the church militant, have been aye speaking to his commendation, but they always acknowledged he was above all their praises; the most that they could say of him was, that he is altogether lovely, and that there is none in heaven or in earth that is to be in the least compared unto him. Ask the innumerable company of angels, and the spirits of just men made perfect, who see him as he is, and know him as they are known of him, what is their estimate of him? All they can say of him is, Rev. 5:9. "Worthy is he to take the book, and to open the (seven) seals thereof. Worthy is the Lamb that was slain." But how worthy is he they cannot tell; his praise is in all the churches, both militant and triumphant. But their praises are nothing but a profound silence, in comparison of what he is and deserves, Psa. 85:1. "Praise waiteth (or is silent) for thee, O God, in Zion—Go forth, O ye daughters of Zion, and behold him;" for behold he cometh, go out and meet him.

All I shall say anent him, shall be comprised in the answer of a few questions, that some poor soul may be ready to put concerning the blessed Bridegroom. They that love Christ, and have a mind to match with him, have commonly a great deal of questions to put concerning him.

Qust. 1. Will you tell us, what is the Bridegroom's name, if you can tell? Answ. That is not easily answered, for it is a part of Agur's confession of faith, Prov. 30:4. "Who hath ascended up into heaven, or descended. What is his name, and what is his Son's name, if thou canst tell?" And when Manoah asked the angel what was his name? (that he might do him honour), He (viz. Christ the angel of the covenant) answers, "Why askest thou thus after my name, seeing it is secret?" or, as in the margin, seeing it is Wonderful. Such a secret is his name, that no man can call him Lord, but by the Holy Ghost; you may read his name in your Bibles, and still his name will be a secret, till the Spirit of the Lord open it unto you by glorifying his person in your eyes, and then, and never till then, will you cry out, O! his name is like ointment poured forth; O! he has a name above every name that can be named, whether in this world or that which is to come: Every knee must bow unto this name, and every tongue must acknowledge that Jesus Christ is Lord, to the praise and glory of God the Father.

I will just tell you of a few of the scriptural names of the Bridegroom. And O! look up to him for a glimpse of his glory in them.

His name is Jesus, Matth. 1:21. Now, what think ye of that name? for the sound of salvation is in it: "Thou shalt call his name Jesus, for he shall save his people from their sins." O lost sinner, roll the name of the Bridegroom, as a sweet morsel under thy tongue. His name is Christ, or the renowned Messiah, the Anointed One of God. Grace was poured into his lips, for God, even his Father, anointed him with the oil of gladness above all his fellows. His name is the Lord, for he is Lord of all; Lord of lords. He is God's first-born, whom he hath made higher than the kings of the earth; yea, all the kings of the earth must do homage unto him, some time or other; and no wonder, for by him "kings reign, and princes decree justice." What is his name? His name is Immanuel, God-man, or God with us, to stand in our quarrel; to take our part against the old serpent; and accordingly he has bruised his head, and through death has destroyed him that had the power of death.

See a whole cluster of the names of the Bridegroom together, Is. 9:6. Where the bride, the Lamb's wife, glorying in her beloved consort, cries out, in a holy triumph, "Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of peace."

1st, His name is a great, glorious, and renowned name, a name above every name, Philip, 2:9–11. "God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. And that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father." So Eph. 1:20, 21, 22. God "hath set him at his own right hand in the heavenly places, and exalted him far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come."

2dly, His name is a savoury name: Song 1:3. "Because of the savour of thy good ointment, thy name is as ointment poured forth, therefore do the virgins love thee." O Sirs! there is such an odoriferous perfume in the name of Christ, that when once a poor soul gets a scent of it, it can never forget it, and the very remembrance of it, is a feast and banquet to the soul, Is. 26:8, 9. "Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night: yea, with my Spirit within me, will I seek thee early."

3dly, His name is a medicinal name. If faith be but acted upon his name, it makes the bones that were broken to rejoice; makes the blind to see; the deaf to hear; the lame man to leap like an hart, and the tongue of the dumb to sing, Acts 3:6, 7, 16. So Acts 4:12. &c.

4thly, His name is a sheltering and hiding name: when storms are blowing, whether from heaven, earth, or hell, Prov. 18:11, "The name of the Lord is a strong tower, the righteous fly unto it, and are safe." It is not only a tower, but a strong and impregnable tower, and the gates of hell shall never prevail against that soul that has fled for refuge unto it.

5thly, His name is an attractive name, it draws the heart and soul to him: it is by the sound of this name that the gathering of the people is unto him as the blessed Shiloh. What is it that makes the gospel the power of God unto salvation? Why, it is just the displays of the glory of his renowned name, "If I be lifted up from the earth (says Christ), I will draw all men unto me."

6thly, His name is an enlightening name to the poor soul that is walking in darkness; hence Is. 50 at the close, "He that walketh in darkness, and hath no light, let him trust in the name of the Lord," &c. plainly intimating, that a glance of the name of Christ, by the eye of faith, will make light to spring out of darkness, to the soul, under the darkest clouds of desertion: and no wonder, for he is the "light of the world, the true light, the Sun of righteousness."

7thly, His name is a quickening and enlivening name: By the name of Jesus the dead are raised unto life; and no wonder, for this is one of his names. The Life, John 14:6. and John 11:25. The Resurrection and the Life. Let but a languishing saint, when he is crying, with the eunuch, Is. 56. "I am a dry tree," let him but hear the name of the Lord Jesus, let him but get a glimpse of the glory of his person, he will be ready to cry with the apostle, Col. 3:3, I am "dead, but my life is hid with Christ in God." Or with Paul, Gal. 2:20, I am crucified with Christ; nevertheless I live; yet not I, but Christ that liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me."

8thly, His name is a prevalent name in heaven, insomuch, that, if this name be set in the front of our prayers and petitions, they will prevail, and obtain a hearing, and a gracious answer and return, John 14:13, "And whatsoever ye shall ask in my name, that will I do," &c. This name perfumes our prayers like incense.

9thly, It is a worthy name, James 2:7. speaking of the rich man with the gold ring and gay clothing, tells us, they "blaspheme that worthy name by the which ye are called;" the triumphant company in heaven know it to be so, for they warble forth the praises of his name, saying, "Worthy is the Lamb that was slain," Rev. 5.

10thly, It is a durable and everlasting name, Ps. 72 at the close." "His name shall endure for ever, his name shall be continued as long as the sun: for men shall be blessed in him, and all nations shall call him blessed: and therefore blessed be his glorious name for ever, and let the whole earth be filled with his glory." This name will make sweet melody in heaven, through all eternity.

Now, Sirs, what think you of the Bridegroom, when you hear of his name? will you match with him? will you marry him? if thy heart can say, "O, if I had ten thousand hearts and hands, I would give them all to him." Well, if this be the language of thy heart, it is a done bargain; he is thy Bridegroom, and thou art his bride, the Lamb's wife.

Quest. 2. O I would hear more about him! Will you tell me what is the Bridegroom's pedigree and parentage? of whom is he descended? Answ. I can tell you some things anent his genealogy: "He is of the seed of David according to the flesh," he is the offspring of ancient kings, as you may see from his genealogy, Matth. 1. and Luke 3. If you ask anent his divine pedigree, he "is the only begotten Son of the Father, and the brightness of his glory, and the express image of his person." But as to the manner of his generation, who can declare it! this is a secret, and secret things belong unto the Lord. Only from this hint you may see, the Bridegroom is so honourably descended, that it is a wonder he should match with any of the fallen tribe of Adam.

Quest. 3. What is the Bridegroom's personal worth and excellency? Answ. There is such a divine glory in his person, that the lustre of it darkens the sun in the firmament, that it appears to be as sackcloth and darkness. Such glory is in his person, as dazzles the eyes of angels to behold him, Is. 6. They cover their faces with their wings, crying, one to another, "Holy, holy, holy Lord of hosts," &c. All the perfections of the Deity shine with a meridian lustre and glory in the person of our glorious Bridegroom. The fulness of the Godhead dwells in him bodily. He is "in the form of God, and thinks it not robbery to be equal with God." So glorious is the person of the Bridegroom, that he captivates every eye and heart that beholds him, and imparts his glory, in some measure, to every soul that looks on him by the eye of faith, 2 Cor. 3:18, "But we all, with open face, beholding as in a glass, the glory of the Lord, are changed into the same image, from glory to glory," &c. The bride, by looking on the glory of the Bridegroom, is made like the "king's daughter, all glorious within, and to look forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners: O go forth, ye daughters of Zion," and behold his glory.

Quest. 4. What are the endowments and qualifications of the Bridegroom? Answ. His qualifications are so rare and singular, that tongue cannot tell them, nor heart conceive them. Only, to commend him to your esteem, love, and affections, there are these few qualifications that may recommend him to any rational soul.

1. "For beauty, he is white and ruddy, the chiefest among ten thousand, his countenance is as Lebanon, excellent as the cedars, fairer than the children of men, and altogether lovely."

2. For wisdom, all the "treasures of wisdom and knowledge are hid in him:" he is wise in heart, and mighty in counsel. So wise, that he has outwitted all the power and policy of hell and earth: although his enemies dig counsel as deep as hell, yet hell and destruction being naked before him, he just takes the wise in their own craftiness, and the counsel of the froward he carrieth headlong; and he imparts wisdom unto the simple bride, making her wise unto salvation, acquainted with the mysteries of the kingdom, which are hid from the wise and prudent of the world.

3. For riches, the Bridegroom that offers to match with you is immensely rich; he is a man of substance indeed, and he causes those that love him to inherit substance; his riches are unsearchable, Eph. 3:8. his riches are durable, Prov. 8:18.

4. For honour, he is renowned in heaven and earth, having a name above every name that can be named; Prov. 8:18. "Honour and riches are with me." Honour and majesty are before his face: and he makes all that believe on him honourable, Is. 43:2, "Ever since thou wast precious in my sight, thou hast been honourable," &c.

5. For strength, he is the man of God's right-hand, whom he has made strong for himself. The strength of omnipotence is in him, for he is the mighty God, Is. 9:6. and the Almighty, Rev. 1:8, He came from Edom, and from Bozra, "travelling in the greatness of his strength, shewing himself mighty to save."

6. For authority, he has power over all flesh, "that he may give eternal life to as many as the Father hath given him. All power is his in heaven and in earth; things in heaven, and things in earth, and things under the earth, yea, every knee must bow unto him, and every tongue must confess, that Jesus Christ is Lord, to the glory of God the Father."

7. For meekness and lowliness, he is incomparable, and proposes himself as the great pattern of it for our imitation, Matth. 11:29, "Learn of me, for I am meek and lowly."

8. For constancy in his love, in his promises, and in all his amiable excellencies, he is Christ Jesus, "the same to-day, yesterday, and for ever." His name is, "I AM; he rests in his love, and changes not, therefore the sons of Jacob are not consumed." His promises are not like the promises of men, yea to day, and nay to-morrow; no, but "all the promises of God are in him yea and amen; one jot or tittle of what he says shall never pass away; the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy upon thee." These are some, and but a small part, of the qualifications of the blessed Bridegroom: "Go forth, then, ye daughters of Zion, and behold him."

MATTHEW 25:6.—"And at midnight there was a cry made, Behold the Bridegroom cometh, go ye out to meet him."

THE SECOND SERMON ON THIS TEXT

THE third thing proposed in the general method was, to speak a little of the Bride, for where there is a bridegroom, there must of necessity be a bride. And here the bride of Christ may be viewed in a three-fold situation; either 1. As in a state of nature; 2. As in a state of grace; or, 3. As in a state of glory.

(1.) Let us view her as in her natural state, and so we shall find her in a doleful and deplorable condition (I speak of the elect, whether personally or collectively considered). If we view her in her natural descent and pedigree, she is a corrupt branch, sprung of the rotten root of the first Adam, conceived in sin, brought forth in iniquity, altogether as an unclean thing, black like the Ethiopian, by lying among the pots of hell, Ezek. 16. Christ there puts his church and people in mind of their natural condition, ver. 3–6, where, by a lively metaphor of a new born infant, the Lord represents the condition of all mankind.

1. "Thy navel was not cut," i.e. just feeding and living upon things below, for "that which is born of the flesh is flesh." Man's nature sucks in the poison of carnal things, and to be carnally minded is death.

2. "Thou wast not salted at all." Salt preserves from putrefaction. The spirit and grace of God is sometimes likened unto salt, "have salt in yourselves." Now, man by nature is quite destitute of this salt, and so must be wholly putrefied and corrupted, therefore likened unto a putrefied carcase, Rom. 3 or an open sepulchre.

3. "No eye pitied thee, to do any of these things unto thee," &c. Man of all creatures is the most helpless when he is new born, especially if cast out in the open field. What can a sinner do for himself? or what can angels or men do for him? The whole creation stand aloof, and cry, 'We cannot help you out from under the curse of the law, or the wrath of an angry God.' And therefore he must inevitably perish, like the new born infant, cast out to the open field, unless some one take it up.

Now this is the condition of Christ's bride when he set his love upon her, as you see in the 6th and 8th verses of the same 16. of Ezek. and "when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live," &c. We have another very clear description of man in his natural state, Eph. 2:5–12, "And you hath he quickened who were dead in trespasses and sins," &c.; and Titus 3:3, "For we ourselves also were sometimes foolish, disobedient, deceived, serving diver's lusts and pleasures, living in malice and envy, hateful and hating one another." Thus you see how the Spirit of God describes the natural condition of all mankind. Oh how may it fill us with admiration, to think that such a creature should become a bride to the Son of God! and yet his love surmounts all; "O the height, the depth, the breadth, and length of the love of God."

(2.) Let us view the bride as in a state of grace, and see what a strange alteration free grace makes upon her. This is also set forth in Ezek. 16 by an elegant metaphor, from ver. 6–14.

1. He quickens her and gives her life, ver. 6, "I said unto thee, Live."

2. He casts the skirt of his everlasting righteousness over her, ver. 8.

3. He takes her unto a marriage-relation with himself, within the bond of the covenant, ver. 8.

4. He washes and cleanses her with the washing of regeneration, ver. 9.

5. He anoints her with the oil of his Spirit.

6. He decks and adorns her with the ornaments of holiness, the graces of his Spirit, ver. 11, 12.

7. He confers royal dignity upon her, ver. 12, at the close; puts a crown upon her head.

8. He makes her perfect and complete in himself, through the comeliness he puts upon her, ver. 14. Thus you see what the love of Christ doth for his bride, while yet only in time of espousals.

(3.) We might also view her in a state of glory, when the marriage shall be consummate at Christ's second coming, but this is what "eye hath not seen, nor ear heard," nor hath it entered into the heart of man to conceive. Only I refer you to two or three texts, that give us a glimpse of the glory that Christ will then confer upon his bride, Matth. 13:43, "They shall shine forth as the sun in the kingdom of their Father." Dan. 12:3, "They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever." Col. 3:4, "When Christ also who is our life shall appear, then shall ye appear with him in glory." 1 John 3:2, "Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him, for we shall see him as he is," &c. Thus I have given you a short account of the bride in her natural state, and in a state of grace and glory.

IV. The fourth thing was to speak a little of the coming of the Bridegroom. Behold the Bridegroom cometh.

Now, to clear this matter, I would have you to know, that I do not at present speak either of Christ's first coming in the flesh, or of his second coming unto judgment. His first coming in the flesh was to purchase a bride for himself by his obedience and death. His second and last coming, at the end of the world, will be to solemnise the marriage, and to fetch the bride home to the royal palace, the house of many mansions that he is preparing for her reception, when she shall be made fully ready. I say, I do not at this time speak of either of these, however the last may be intended in this parable. At present I shall speak a little of these intermediate visits that the Bridegroom makes unto his bride during the time of espousals, before he come at the last day to solemnise the marriage before men and angels.

1st, The Bridegroom comes and visits his church and people in the chariot of providence; I understand his favourable dispensations when he comes to build up Zion, he appears in his glory, and regards the prayer of the destitute. Thus when the Lord brought Israel out of their Egyptian bondage, with a high hand and outstretched arm, plaguing Egypt, slaying their first born, and at length bringing his church and people through the Red Sea, while, at the same time, he overthrew Pharaoh and his host, on which occasion Israel sang that song, Exod. 15 through the whole: So likewise, when he turned back their captivity from Babylon, and settled them again in their native land, and caused the city and temple to be rebuilt, and daily sacrifice and oblation to be offered, this was a favourable visit in the chariot of providence. Much like unto this, was the visit the Lord made in his providence to this poor land, when, at our reformation from Popery, he spirited our nobles, gentry, and commons, to shake off the yoke of Popish tyranny and idolatry, and to embrace the gospel of Christ, and authorise the true reformed religion, by laws and acts of parliament, which stand in force to this day, and were adopted by this church in the year 1638, and again authorised by law at the revolution, and since that time. These, I say, were gracious visits that the Lord made to this church, riding in the chariot of providence, with the bright side towards her; and how often doth he visit particular believers, by favourable dispensations of providence, when they expected nothing but death and destruction. He has interposed mercifully for their deliverance, and made them to sing with David, Ps. 116. "I was brought low, and he helped me." And Ps. 103. "He redeemeth my life from destruction, and crowneth me with loving kindness and tender mercy."

Sometimes again the dark side of the chariot appears in gloomy and wrathlike dispensations, as when he sets up the right hand of the cruel enemy over them, gives them like "sheep to the slaughter, to be killed all the day long. When he breaks them with breach upon breach, and rushes upon them like a giant;" as in the case of Job: when he cast the three children into a fiery furnace, and Daniel into the lions' den. These and the like dispensations have a very black and dismal aspect; and in this case the church and people of God are ready to cry out with Jacob, "All these things are against us." And yet the black chariot of providence is bottomed and lined with love, grace, and mercy, as appeared in the case of Job, Daniel, the three children, and Jacob; and so the scripture comes to be fulfilled, that "all the ways of the Lord are mercy and peace to them that love him," Ps. 103; and Rom. 8:28, "All things work together for good to them that love God, to them who are the called according to his purpose."

But I do not at present speak so much of the visits that the Lord Christ makes unto his people in the chariot of providence, as the visits he makes to them in the chariot of the gospel revelation, and ordinances of his appointment, such as word, sacrament, prayer, meditation, Christian conference, and the like, which are so many trysting places, in which the Bridegroom comes and visits his bride, manifesting forth his glory to her, spreading his banner of love over her. Now, as to the visits that Christ makes to his bride of this kind, in the chariot of the gospel revelation, there are these few things I would remark concerning them.

1st, The first visit of distinguishing love that he makes to the bride is in the day of conversion, when he draws by the veils of ignorance, unbelief, error, and prejudice, and manifests himself to her in his divine glory, fulness, suitableness, and excellency, in such a way as ravishes her heart with his love and loveliness. This is called the time of espousals, Song 3 last, because then it is that the consent of the bride is gained, and her heart drawn after the Bridegroom with the irresistible cords of victorious love. Of this the Lord puts Israel in mind, when he says, "I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land that was not sown," Jer. 2:2.

2dly, The heart of the bride being thus hanked or catched with the glory of the Bridegroom, he, for holy and wise ends, withdraws commonly his sensible presence, and leaves her with a promise of his returning in due time; like that, John 14:18, "I will not leave you comfortless; I will come to you;" or that, John 14:21, 23, "He that loveth me shall be loved of my Father, and I will love him, and manifest myself unto him," &c., or John 16:22, "I will see you again, and your hearts shall rejoice," &c. You know it is not usual for the bridegroom to stay or cohabit with the bride, even after the espousals, until the marriage be solemnised, and then they take up house, and dwell together; but until that time come he makes only passing visits, or comes and goes; only when he goes, he leaves her with a promise of coming back. Just so is it in the present case, Christ leaves his people with a promise to support them in his absence.

3dly, I remark, that Christ is many times present with the bride and spouse, when she is not aware of it. An instance of this we have in the case of Jacob, Gen. 28:16. The Lord there appears to him in a dream, and when he awakes, he says, "Surely the Lord is in this place, and I knew it not;" and Mary, John 20:14. she is weeping, and saying, "They have taken away my Lord, and I know not where they have laid him." She was speaking to Christ himself, but knew not that it was Christ, but supposing him to be the gardener, said to him, "Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away," &c. So we see the same in the case of the disciples going to Emmaus, Luke 24. Christ was conversing with them, and opening unto them the scriptures, reproving them for their unbelief; and yet they did not know that it was he, until, upon reflection, they say one to another, "Did not our hearts burn within us while he talked with us," &c.

4thly, Every visit the Bridegroom of souls makes unto his bride is an assured pledge of after visits, until he come to consummate the marriage at the end of the day; for, as we are told, Hos. 6:3. "His going forth is prepared as the morning." As the break of day is a pledge of the sun's rising, and his rising is a pledge of his ascending to the meridian or mid-day; so every visit that Christ makes to the soul makes way for further discoveries of his glory, until the day of glory break, and all shadows for ever flee away.

5thly, The Bridegroom loves sometimes to surprise the bride with his visits, he comes even at midnight, when she is little looking for him, Song 6:12. "Or ever I was aware, my soul made me like the chariots of Amminadib;" or, as it reads in the margin, "set me on the chariots of my willing people." So Is. 49:14, 15. Zion is there saying, under a dark cloud of desertion, "The Lord hath forsaken me, and my Lord hath forgotten me:" But, all on a sudden, the Lord comes, and says, "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, she may forget, yet will I not forget thee."

6thly, These sensible surprising visits of the Bridegroom, they are but rare, and of a short continuance: they are like a bright blink of the sun from under the cloud, which in a little is presently overcast with a new cloud, like that of the disciples upon Mount Tabor, at Christ's transfiguration, when they saw his countenance to shine as the sun, his raiment white as the light, and a voice saying, "This is my beloved Son, in whom I am well pleased:" but ere ever they were aware, a dark cloud intercepts all. Quest. Why are the Bridegroom's visits so rare, and of a short continuance. Answ. The Lord will have it so, to let the bride know that the marriage is not yet consummate, and she is only yet in a state of espousals: cohabitation only follows the consummation of the marriage in heaven. Again, the bride, while here away, in a state of imperfection, is not able to bear a constant fellowship with the Bridegroom, I mean bright sensible manifestations, the old bottles cannot bear much of that new wine. Paul himself was in danger of being lifted up with pride, through abundance of manifestations; and therefore a messenger of Satan was sent to buffet him. And, again, by this way he makes them long for heaven, where the Bridegroom and the bride shall meet, never to part, saying, "I desire to depart, and be with Jesus, which is best of all."

7thly, The Bridegroom may, and frequently doth intermit his visits for a very long space of time; he may absent himself not only for days, or weeks, or months, but for years, and many many years together. It is thought, that long twenty years intervened between Jacob's Bethel visit, Gen. 38:18, and his visit he got chap. 31:13. When the Lord appeared unto him, saying, "I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me." It is no strange thing for the saints to be walking in darkness, and seeing no light: and, in this case, they are ready to cry with David, Psa. 13:1. "How long, how long wilt thou hide thy face from me;" Psa. 89. "Where are thy former loving-kindnesses," &c.; Psa. 77. "Hath God forgotten to be gracious? will he be favourable no more?" &c. The reason of this withdrawing is either some idol harboured, or to hide pride from their eyes, or to quicken the soul's longing after himself, or to teach and train them up unto a life of faith upon the promise; for here "we walk by faith, and not by sight."

8thly, Although the Bridegroom may be long absent, yet he will return at length, when his own time comes, which is aye best both for his glory and her good. He will not contend for ever, neither will he be always wroth, lest the spirit of the poor bride should fail within her: "Weeping may endure for a night, but joy cometh in the morning," Psa. 30:5. So Is. 54:5–8. "Thy Maker is thine Husband. For a small moment have I forsaken thee, and in a little wrath have I hid my face from thee for a moment; but with great mercy will I gather thee, and with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer."

9thly, Let him come when he will, or how he will, he is aye welcome; for he brings all good with him. Quest. What doth he bring with him. Answ. 1. He brings his Father with him, John 14:23. "My Father will love him, and we will come unto him, and make our abode with him." 2. He brings the Comforter, which is the Holy Ghost, along with him; and then the soul is anointed as with fresh oil, which makes the heart glad, and the countenance to shine. 3. He brings peace and joy with him, a "peace that passes all understanding, a joy that is unspeakable, and full of glory." 4. He brings victory over sin, Satan, death, and hell, along with him; and, in a word, he brings pardon of sin, and all manner of salvation, along with him. And therefore, I say, let him come when or how he will, he is aye welcome. But I pass this, and should now go on to

V. The fifth thing proposed in the method, which was to speak to the duty called for in all the virgins, upon the intimation and warning given them, Go ye out to meet him. But this I refer unto another occasion.

ACTION SERMON

MATTHEW 25:6.—"And at midnight there was a cry made, Behold the Bridegroom cometh, go ye out to meet him."

THE THIRD SERMON ON THIS TEXT

HAVING in some former discourses spoken of the Bridegroom and of the bride, and of the coming of the Bridegroom, I now proceed to speak of the call and summons given to the virgins, both wise and foolish, Go ye out to meet him. And this I shall endeavour to discourse by resolving the few following questions that may be put by the professed virgins that are hearing me.

1. What is supposed or implied in the duty, Go ye out to meet him?

2. What is the motion of the soul in going out to meet him?

3. For what end and purpose are we to go out and meet the Bridegroom?

4. Where may we expect to meet him?

5. Who they are that stand fairest for a meeting with him in love and mercy?

6. What sort of a meeting have the wise virgins with the Bridegroom, when they go forth to meet him in a way of believing?

Quest., What is supposed or implied in the duty, Go ye out to meet him?

1st, It supposes a present distance between them and the Bridegroom. There was a total distance between him and the foolish virgins; they had heard of him by the hearing of the ear, but their eyes had never seen him, the light of the knowledge of his glory had never shined in their hearts. O! how many such have we in our Christian assemblies, "whom the god of this world has blinded, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them?" And as there was a total distance between Christ and the foolish virgins, so there was a partial distance between him and the wise virgins, otherwise they had not been slumbering and sleeping.

2dly, Go ye out to meet him. It supposes, that it is the work and business of God's heralds to prepare the way for a meeting between Christ and sinners, to bring Christ near to sinners, and sinners near to Christ. When Christ was coming, yea actually come in the flesh to the Jewish nation, John the Baptist cried, "Prepare ye the way of the Lord, make straight in the desert a high way for our God." We, as ambassadors for the Bridegroom, come to beseech and intreat sinners to go out and meet the Bridegroom in a way of believing, and saints (wise virgins) to go out and hold communion with him in the renewed actings of faith. Wisdom crieth to all promiseously, "Come, eat of my bread, and drink of the wine which I have mingled."

3dly, Go ye out to meet him. It implies, that the Bridegroom is not afar off, but that he is nigh at hand. It is the way of unbelief, and a deceitful heart to say, "The Lord delayeth his coming;" he is behind the mountains, while yet he is at the door: Rev. 3:20. "Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come into him, and will sup with him, and he with me." And therefore, "say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above) or, who shall descend into the deep? that is, to bring Christ again from the dead. For the word is nigh thee, even in thy mouth, and in thy heart; that is the word of faith, which we preach," Rom. 10:6–8.

4thly, Go ye out to meet him. It says, that the Bridegroom is a person of note and merit, that he is worthy of all reception and entertainment: 1 Tim. 1:15, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." Sirs, we tell you, that the Bridegroom is worthy of the greatest welcome: his person is worthy, for he is the Son of God; and he comes upon a worthy and wonderful errand, even to save sinners, and not only so, but to wed them for a bride; for he is saying, "I will betrothe thee unto me for ever."

5thly, Go ye out to meet him. It implies that the Bridegroom is not to be found within, but without, Go ye out to meet him. Quakers and enthusiasts boast of a Christ within them; but though Christ, by his Spirit, dwells in the heart of a true believer, yet the first meeting that faith has with Christ, is by going out to meet him: It is a Christ outwardly revealed in the word that true faith deals with: the grace of faith is indeed seated in the soul, as the eye is in the body, but then, like the eye of the body, it is wholly taken up with objects without itself. Faith lies in a continual outgoing toward Christ revealed and exhibited in the word: Israel had never found the manna, unless they had gone out to gather it; and they had never been healed of the stings of the fiery serpents, except they had looked without to the brazen serpent: so we shall never meet the Bridegroom, except we go out and meet him.

6thly, Go ye out to meet him. It says, that in believing in Christ, in receiving him, there is a disbanding of other lovers; for "no man can serve two masters." Sin, Satan, and the world, have dominion over the man, while in a natural and Christless state; he is playing the harlot with other lovers; some lust or idol he is hugging in his bosom, that is as dear to him as a right hand or right eye. But now, whenever he goes out to meet the Bridegroom, he cries with Ephraim, Hos. 14:8, "What have I to do any more with idols?" "O Lord, our God, other lords, besides thee, have had dominion over me; but by thee only will I make mention of thy name," Is. 26:13.

7thly, Go ye out to meet him. It says, that the soul, in believing or receiving Christ, quits all false confidences, and arises out of these beds of sloth and security upon which it was stretching itself. The virgins here, they were all slumbering and sleeping, some of them upon one bed of sloth, and some upon another. But the cry comes at midnight, Behold the Bridegroom cometh, go ye out to meet him; which says plainly, that they behoved to quit their short beds, and cast away their narrow coverings, if they would meet the Bridegroom and have fellowship with him. 1. There is the bed of spiritual death and security, Eph. 5:14, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." 2. We must quit the bed of church privileges, and go forth from these; and beware of saying, "The temple of the Lord, the temple of the Lord, the temple of the Lord are these." 3. The bed of civility and moral honesty: the young man in the gospel could say, "All these things have I kept from my youth up," and yet was a stranger to Christ, and to the new birth. 4. The bed of a legal righteousness; we must arise out of that, for by "the works of the law no flesh living can be justified." 5. The bed of evangelical righteousness; this also must be quitted, if ever we would go forth to meet the Bridegroom. Some seek righteousness not directly by the law, but, "as it were, by the works of the law." They make their faith, love, repentance, and obedience, unto a pretended new gospel law, a sort of righteousness to themselves, and thereupon build their faith and hope of the imputation of the righteousness, which is nothing but a subtle way of subverting the whole gospel of Christ, and the method of free justification by the righteousness of Christ alone, a building the imputation of Christ's righteousness upon straw and stubble, and, at best, a profane jumbling of Christ's righteousness and our own together, an error against which the apostle denounceth an anathema, Gal. 1:6, 8.

8thly, Go ye out to meet him. It implies some knowledge of the Bridegroom, accompanied with an assent of the mind unto the report of the gospel, and the record of God concerning him; for we do not go out to meet strangers, of whom we have no knowledge, or of whom we have never heard: the soul that goes out to meet Christ, is made to know him. By "his knowledge shall my righteous Servant justify many:" and, from the knowledge it has of his person and mediation, it assents to what is recorded of him in the word, and reported of him in a preached gospel; and is ready to say, as the Queen of Sheba, when she saw the glory of King Solomon, and heard his wisdom. 'The half (what I heard at a distance) was not told me, to what I now see and know.' "This is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent."

9thly, It implies a high esteem and hearty approbation of the person of Christ, and the method of justification, sanctification, and salvation, through him. O! will the soul say, he is "worthy of all acceptation," indeed: "Whom have I in heaven but thee, and there is none upon earth that I desire besides thee. Yea, doubtless, and I count all things but lost, for the excellency of the knowledge of Christ Jesus my Lord: that I may win Christ, and be found in him; and unto you who believe he is precious."

10thly, Go ye out to meet him. It implies an outgoing of the whole soul, in all its powers and faculties, after the Bridegroom, and an actual subscribing the contract of the new covenant, with heart and hand, according to what is prophesied and promised, Is. 44:3, "One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." And, from that time forward, the bride is betrothed unto the Bridegroom, according to that, Hos. 2:19, 20. She now begins to call him Ishi; my husband being the echo of the bride's voice unto the words of the Bridegroom, Is. 54:5, "Thy Maker is thine husband; the Lord of hosts is his name."

11thly, Go ye out to meet him. It implies, that it is the duty, and will be the desire of the soul espoused to Christ to pursue after the enjoyment of him, and fellowship with him, in all the duties and ordinances of his appointment, while in a state of espousals, till the marriage be consummate at the end of time, Ps. 27:4, "One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." It is but a toom house to the bride when the Bridegroom is absent; and therefore when she misses him, she goes mourning without the sun, crying, "O that I knew where I might find him, saw ye him whom my soul loveth," &c. So much for the first question. I now proceed to,

The second question; What is the motion of the bride? or how doth she move when she goes out to meet the Bridegroom? For going out to meet him implies motion. I answer,

1st, It is not a carnal or corporeal, but a spiritual and a soul motion: "O my soul, thou hast said unto the Lord, thou art my Lord," Psa. 16:2. "Return unto thy rest, O my Soul," Ps. 116:7; Is. 26:9, "With my soul have I desired thee," &c.

2dly, It is not a blind, but a rational and understanding motion: he draws with the cords of a man, and with the bands of love. The entrance of God's word having given light to the mind, he has got an understanding to know him that is true. So that the man in going out to meet the Bridegroom, knows well what he is doing, for he knows the Lord, and therefore follows on to know him more and more.

3dly, It is not a forced, but a free and voluntary motion the soul hath, when it goes out to meet the Bridegroom, Ps. 110:3, "Thy people shall be willing in the day of thy power." He rejoices to meet the Lord in his ways, &c.

4thly, It is not a cold, but a most affectionate motion. All the affections of the soul are taken up with the glory of the Bridegroom, such as love, delight, desire, that before were pursuing other lovers, do now centre upon him alone.

5thly, It is not a slow, but a swift and speedy motion: "I made haste, and delayed not to keep thy righteous judgments." Like the flight of a dove to its windows, when pursued by the birds of prey, or that of the man-slayer to the city of refuge.

6thly, It is not a careless, but a careful and resolute motion. The man, in going out to meet the Bridegroom, is resolved to be at him, and with him, whatever bars or impediments be in the way: he will not say, "there is a lion in the way, a lion in the streets:" no; although lions and leopards be in his way; though all the armies of hell, and showers of fiery darts be in his way, he will break through them all.

7thly, It is a praying, importunate, and wrestling motion. The man in going out to meet the Bridegroom, is crying, "O when wilt thou come unto me? And O that I knew where I might find him," &c.

8thly, It is a very mysterious motion: the soul is carried out after Christ, and it knows not how: like the wind which blows where it listeth, we hear the sound of it, "but cannot tell whence it cometh, or whither it goeth."

9thly, It is a joyful and cheerful motion. O with what alacrity doth the soul receive and embrace the Bridegroom, in the day of espousals? the soul is just filled "with joy and peace in believing; yea, a joy unspeakable and full of glory," saying, "Let us be glad and rejoice, for the marriage of the Lamb is come."

The third question, for what end and purpose are we called to go out and meet the Bridegroom?

1st, We are to go out and behold him, and contemplate his glory, Song 3 last, "Go forth, O ye daughters of Zion, and behold King Solomon," &c. Is. 42:1, "Behold my servant whom I uphold, mine elect in whom my soul delighteth," &c. The Lord, by the prophet, had been reproving the nations for their idolatry, in the close of the preceding chapter, ver. 29, "Behold they are all vanity, their works are nothing, their molten images are wind and confusion." Well, to take their hearts off their idols, he presents them with an object worthy of their looks: It is as if the Lord had said, Turn away your eyes from beholding vanity, and behold "mine elect in whom my soul delighteth," &c. As if he had said, He is worthy to be beheld, and if you knew him, you would think little of all other objects that take up your mind.

2dly, We are to go out, and admire and wonder at the glory of his person and mediation; for one of the names of the Bridegroom is Wonderful, Is. 9:6. Admire the union of the two natures in him, "for without controversy great is the mystery of godliness, God was manifested in the flesh; admire the height, the depth, the breadth, and the length, of the love of God," in matching with our nature, that he might be a fit Bridegroom for us, and match with our persons: "Verily he took not on him the nature of angels, but he took on him the seed of Abraham." Admire the exploits he has wrought in the great work of our redemption; he has brought over an angry and offended God, to be a God with us. Admire how he has bruised the head of the serpent, finished transgression, made an end of sin, made reconciliation for iniquity, brought in an everlasting righteousness, and confirmed the covenant with many, and made the sacrifice and oblation to cease. O! how should these things make us cry out with admiration, as the church doth, Is. 63:1, "Who is this that cometh from Edom, with dyed garments from Bozrah," &c.

3dly, We should go out and meet him so as to match with him, for he is the Bridegroom, and wants a bride among the sons of men, Prov. 8:30. The day of his espousals with any poor soul is the day of the gladness of his heart; he just rejoices over that poor soul that gives its consent to take him for a Husband, as a bridegroom rejoices over his bride; and the report of it reaching heaven, makes all the angels and spirits of just men made perfect to rejoice with him. O then go out and meet him, and present yourselves as chaste virgins to this one Husband.

4thly, Go out and meet him, and feast with him, and feed upon him, for the Bridegroom and his royal Father has provided a banquet for every one that will come to the marriage, and he has sent forth his servants, saying, "Tell them who are bidden, Behold I have prepared my dinner, my oxen, and my fatlings are killed, and all things are ready: come unto the marriage," Matth. 22:4. Is. 25:6, "And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined," Prov. 9:1–3, &c.

5thly, Go out and meet him, and list with him, for the Bridegroom is a "man of war, and the armies which are in heaven follow him," Rev. 19:14. Virgin souls are said to "follow the Lamb, whithersoever he goeth," Rev. 14:4. and they that follow him, he makes them all conquerors, yea, more than conquerors, and admits them as such to sit with him upon his throne, as he also overcame, and is set down with the Father upon his throne, Rev. 3 at the close. Sirs, we are the recruiting officers of the Bridegroom, the Captain of salvation, who leads many sons unto glory. We want you to take on in the service of the King of kings, and Lord of lords, that under his victorious banner, you may wage war against sin, Satan, and the world, which he came to destroy.

Quest. 4. You call us to go out and meet the Bridegroom, Where may we meet him? O! may some poor soul say, 'That I knew where I might find him. O! tell me where he feedeth, and where he maketh his flocks to rest at noon.' Answ. Although the Bridegroom, as to his human nature, be in heaven, and in this respect the heavens are to "receive him until the times of restitution of all things;" yet he is to be found any where upon earth as to his divine, spiritual, gracious presence, by those that are really seeking after fellowship and communion with him by faith, in the ways and means of his own appointment: and this is what he has promised to his church, "Lo, I am with you alway, even unto the end of the world. In all places where I record my name, I will come unto thee, and I will bless thee. Where two or three are gathered together in my name, there am I in the midst of them." So that I say, there is as real communion and fellowship to be had with Christ now, though ascended, as ever his disciples had when he was going out and in among them, in a state of humiliation here upon earth; hence, says the apostle John concerning Christ, after he was gone away to heaven, 1 John 1:3, "Truly our fellowship is with the Father, and with his Son Jesus Christ."

But O, say you, Will you tell me more particularly where I may meet him and find him? Answ. He is so fond of a meeting with sinners, that he is sometimes, yea, many times, found of them that seek him not, as in the case of Paul going a black errand to Damascus, and poor Zaccheus upon the sycamore tree, seeking only to satisfy his curiosity: and if so, much more will he be found of them that seek him in the ways of his appointment; for he has said, he meeteth him that rejoiceth and worketh righteousness, those that remember him in his ways.

Quest. What are these ways and means of his appointment where I may meet the Bridegroom, and have fellowship with him?

Answ. He is sometimes found in the mount of secret meditation, "while I was musing, the fire burned," says David. Many a sweet interview have the souls of believers with Christ in meditation, Ps. 63:6, "When I remember thee upon my bed, and mediate upon thee in the night watches—ver. 5. My soul shall be satisfied as with marrow and fatness." He is to be met with in secret prayer, "Then shall ye find me, when ye seek me, and search after me with all your hearts." In this duty Jacob found the Lord, and wrestled for the blessing till break of day, and like a prince prevailed, Hos. 12:3, 4, "He took his brother by the heel, in the womb, and by his strength he had power with God: Yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: He found him at Bethel," &c compared with Gen. 32:24–26, "And Jacob was left alone; and there wrestled a man with him, until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh; and he said, I will not let thee go, except thou bless me." He is to be met with in the duty of personal, family, or public fasting and humiliation, "But to this man will I look, who is poor, and of a contrite spirit, and trembleth at my word." He is to be met with in the duty of Christian conference and fellowship, when they that "feared the Lord spake often one to another, the Lord hearkened and heard." He is to be met with in reading and searching the scriptures, John 5:39, "Search the scriptures, for in them ye think ye have eternal life, and these are they which testifiy of me." While the Ethiopian eunuch was reading his Bible, the Lord met him in the ministry of Philip, insomuch that he "went on his way rejoicing." Many a sweet glimpse of the glory of the Bridegroom has the bride, while she is looking after him, through the glass of the revelation, 2 Cor. 3 last, "We all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord." He is especially to be found in the gates of Zion, the public ordinances of his worship, where his people attend upon him in their assemblies, for prayer, for praise, for preaching and hearing the gospel, and for the celebration of the sacraments of baptism and the Lord's supper in a solemn manner; "the Lord loves these gates of Zion more than all the dwellings of Jacob." These are the streets and broad ways where the spouse sought him, Song 3. It is true she missed him for a while, but, at length, she met the Bridegroom, and was in a case to say, "I found him whom my soul loveth, I held him and would not let him go." David saw his power and glory in his sanctuary; hence Ps. 84 he declares how amiable his tabernacles were unto him; "A day (says he) in thy courts is better than a thousand; I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness."

He is especially to be met with in the breaking of bread at a communion table: for "the cup which we bless, it is the communion of the blood of Christ; and the bread which we break, it is the communion of the body of Christ." Here the blessed Bridegroom is to be seen in his dyed garments; for, out of love to his bride, he trode "the wine press alone, when of the people there were none with him." If that question be put to him, "Why art thou red in thine apparel, as one that treadeth the wine fat? He may well answer, It is no wonder my apparel be red, for I was "wounded for thine iniquities, and bruised for thy transgressions."

MATTHEW 25:6.—"And at midnight there was a cry made, Behold the Bridegroom cometh, go ye out to meet him."

THE FOURTH SERMON ON THIS TEXT

THE fifth question was, Who are they that stand fairest for a meeting with the Bridegroom in love and mercy?

Answ. What God may do, in a way of sovereign grace, for Christless, unbelieving, and profane sinners, who are in covenant with death, and at agreement with hell, we know not, for he can pluck a brand out of the fire, and take the prey from the mighty, when and how he pleases. He catches the wild ass in his mouth, that is snuffing up the east wind of sin and vanity. Only when you are running in the broad way to hell, you have no reason to look for anything but that indignation and wrath, tribulation and anguish, that is denounced against every soul that worketh evil. You that are among the rank of the foolish virgins, that are contenting yourselves with the empty lamps of a profession, and sleeping and slumbering away the day of grace, without buying the oil of grace for your lamps; you see, in the close of this parable, what you are to look for, even to meet with a shut door, and when you shall cry out of time, Lord, Open to us, he answers, Depart, I know you not.

But I do not speak of you, or the like of you, at present: but poor souls that are really exercised about soul matters, and are taken up with the Bridegroom and fellowship with him. I will tell you of some that stand fair for a comfortable meeting with the blessed Bridegroom, in the ordinances and means he has appointed for that end and purpose.

1. You who, like the wise virgins, are not satisfied with the lamp of a profession, but are buying oil for your vessels, while the market of grace is standing. You see the wise virgins go out and meet the Bridegroom, and enter into the marriage with him.

2. You who love the Bridegroom, and remember his words with pleasure, rolling them like a sweet morsel under your tongue, he has promised that ye shall have a meeting with him, John 14:23, "If a man love me, he will keep my word, and my Father will love him, and we will come unto him, and make our abode with him.

3. You that quit and renounce the covenant of works, made with the first Adam, and are taking hold of a covenant of grace and promise, made with a second Adam, you stand fair for a meeting with the Bridegroom. I give you his promise to lean upon, Is. 56:4, 5. "For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant: even unto them will I give, in mine house, and within my walls, a place and a name, better than of sons and of daughters. I will give them an everlasting name, that shall not be cut off." And it is again repeated, ver. 7, "Even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices shall be accepted upon mine altar: for mine house shall be called an house of prayer for all people:" And therefore, Go ye out and meet him.

4. You that are waiting with hope and expectation for a visit of the Bridegroom, you stand fair for a meeting with him, "for he is good to them that wait for him," to the soul that seeketh him: He taketh pleasure "in them that fear him; in them that hope in his mercy. It is good for a man to hope," &c.

5. You who are poor and needy, and who are longing for a supply of soul needs, out of the fulness that is in Christ: for he has said, that "the needy shall not be forgotten;" that he will "supply all your need," Is. 41:17, "When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear," &c.

6. The importunate beggar who hangs on at a throne of grace, and the door of the house of mercy, and will not take a nay-say, shall meet the Bridegroom, and get its errand, for he has said, that "to him that knocketh, it shall be opened. Then shall ye find me, when ye seek me with all your heart."

7. The poor wearied and burdened soul, that is crying, "Mine iniquities have gone over my head, O wretched man that I am, who shall deliver me from this body of sin and death,—for it is a burden too heavy for me to bear." The Bridegroom says to such, "Cast thy burden upon the Lord, and he shall sustain thee: Come unto me, all ye that labour and are heavy laden, and I will give you rest."

8. The poor deserted soul that is walking in darkness, and sees no light, crying, "O when will he come unto me, the Lord hath forsaken me, and my Lord hath forgotten me." The Bridegroom hears thy moans after him, and is saying, as Is. 49:15, "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee," or Isa. 54:7, 8. "For a small moment have I forsaken thee, but with everlasting kindness will I have mercy upon thee." Ver. 10, "The mountains shall depart, but my love shall never depart from thee." Thus you see who they are that may look for a meeting with the Bridegroom.

The sixth and last question was, What sort of a meeting is it, that is between the bride and the Bridegroom.

Answ. 1. It is a real meeting, though, indeed, it be of a spiritual nature. A graceless world that know nothing of this matter, they look upon all religion, all fellowship with Christ, as a fancy. But they that have the knowledge and experience of it can say, in some measure, "Truly our fellowship is with the Father, and with his Son Jesus Christ." There is a far greater reality in it, than is in all the pleasures of sin and sense. Hence is that of David, Psa. 4:7. "Thou hast put gladness in my heart, more than in the time that their corn and their wine increased," Psa. 84:10. "A day in thy courts is better than a thousand in the tents of wickedness."

2dly, It is a most friendly and familiar meeting. The Bridegroom and bride converse and open their hearts to one another, with the most unreserved freedom. Christ imparts his secrets unto the bride; "The secret of the Lord is with them that fear him," Psa. 25. and John 15:15. "All things that I have heard of my Father, I have made known unto you." And, on the other hand, the bride imparts her mind with an unhampered freedom to the Bridegroom, and tells him all that is in her heart, even secrets she would not tell all the world besides.

3dly, It is a most joyful meeting upon both sides. As for the Bridegroom, it is "the day of his espousals, the day of the gladness of his heart." Whenever he meets his bride, he cries, "Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck," Song 4:9. And then he adds, ver. 10. "How fair is thy love, my sister, my spouse! How much better is thy love than wine! Ver. 11. "And the smell of thy garments is like the smell of Lebanon." And, on the other hand, the bride, the Lamb's wife, rejoices with joy unspeakable and full of glory, Rev. 19:7. "Let us be glad and rejoice, and give honour to him, for the marriage of the Lamb is come."

4thly, It is an honourable and dignifying meeting on the bride's part. Believers espoused to the Son of God are highly advanced indeed, to become the Lamb's wife, a greater honour than ever was conferred upon the highest angel in heaven, who are made ministering spirits to the heirs of salvation, Is. 43:4. "Ever since thou wast precious in my sight, thou hast been honourable."

5thly, It is a meeting that shall never end in a total parting, and is a prelude of that everlasting meeting they shall have with him at his second coming, when the marriage is solemnised before men and angels. I proceed now to,

VI. The sixth thing proposed, which was to give the reasons of the doctrine. Why is it the duty of all the Virgins, both wise and foolish, to go out and meet the Bridegroom? I answer,

1st, Because this is a falling in with the great design of God, in sending his beloved Son into the world. Why did he send him, but that he might be received? He is called the sent of God, to engage us to believe in him.

2dly, Because God has commanded it. His authority is interposed, that sinners of mankind entertain him in a way of believing, 1 John 3:23. "This is his commandment, that we should believe on the name of his Son Jesus Christ," &c. Hear ye him, and that soul that does not hear him, "shall be cut off from among his people, and the wrath of God abideth on him."

3dly, Because the Bridegroom himself calls that we should go out and meet him. Come unto me. Behold me, behold me, &c.

4thly, Because the Holy Ghost calls in the word, and by all his motions and operations, to go out and meet the Bridegroom. "The Holy Ghost saith, To-day if you will hear his voice, harden not your hearts," Heb. 3. The Spirit saith, Come, Rev. 22:17. And what a dangerous thing is it to resist the Spirit, when he glorifies Christ, and testifies of him?

5thly, Because the bride, the spouse of Christ, all true believers, that are best acquainted with him, calls upon all others to come and match with him. She does not love to enjoy him alone; no, she would have all to be as happy in him as herself: hence they cry, "O taste and see that the Lord is good. Come and hear, all ye that fear God, and I will declare what he hath done for my soul," Psa. 66:16. Hence, when the daughters of Jerusalem asked, "What is thy beloved more than another beloved?" She runs out in commendation of him, Song 5:10–16.

6thly, This is the design of the record of God concerning him in the word: Why has God set him forth in the word, and given him his testimonial, but to engage the world to fall in love with him, as the Bridegroom of souls? This is the design of all faithful ministers and friends of the Bridegroom, to make a match between Christ and you; and, Sirs, you will never give us our errand, or answer the design of our commission, as ambassadors of Christ, until you go forth and meet him, and give heart and hand unto him, so as we may be in case to say, as Paul did to the Corinthians, 2 Cor. 11:2. "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." But more of this afterwards. I proceed now to,

VII. The seventh thing in the method, which was the application of the doctrine.

Use first, shall be of information in the few following particulars.

1st, See hence the unspeakable and amazing love of God towards lost and undone sinners of Adam's Family: for he had a marriage plot in his mind from all eternity, with our tribe and family. No sooner had God made man, and breathed into his nostrils the breath of life, but he was so much in love with the work of his own hand, that he enters into a contract of marriage with him, upon condition of perfect obedience to the law, saying, "Thy Maker is thy Husband," and all I require of thee is to yield obedience to my commands, which he gave him power to do. Yea, after man had violate this contract, and prostitute himself to the devil, the world, and his own lust, gone astray after other lovers, that God should so love him, even then, as to match, first with his nature, by taking it into a personal union with him, in his eternal Son, and then to come and say, "Thy Maker is thine Husband, I will yet betrothe thee unto me, in righteousness, faithfulness, mercy, and loving-kindness." O who can think of this love but must be stricken with wonder? and cry, O the height, the depth, the breadth, and the length of it! for it passeth the knowledge of men or angels. How excellent is this loving-kindness! Lord, what is man, that thou shouldst thus remember him? or the Son of man that thou shouldst be so kind to him?

2dly, See hence, that God's ways are not as our ways, nor his thoughts as our thoughts. We would think it a strange disparagement for a person of high rank and station, suppose a gentlemen, a nobleman, a duke, a king, or great emperor, to fall so much in conceit with a poor forlorn miserable beggar, all full of sores, from the crown of the head to the sole of the foot, as to marry her, and make her his wife, his consort and queen, and set her upon the throne with himself. I say, we would think it very strange, because of the inequality of the match. But O, Sirs, there is an infinitely greater inequality between the Son of God, and a poor filthy guilty sinner, than between the greatest king that ever swayed a sceptre, and the most abject creature that ever sprung from Adam's race. To this purpose is that of the apostle Paul, ye know the grace of "our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." And how doth he make us rich, but by taking us unto a conjugal relation unto himself: for all is ours by contract when married to the Heir.

3dly, From this doctrine see the wondrous sibness between Christ and his church, and every particular believer: why, he is the Bridegroom, and they are both collectively and singularly considered the bride, the Lamb's wife: and "as the Bridegroom rejoiceth over the bride, so shall the Lord thy God rejoice over thee." There is a threefold mysterious union we read of in scripture.

1. The mysterious union of the three Persons in one essence, Father, Son, and Holy Ghost, three in one, and one in three.

2. There is the mysterious union of the two natures, viz: God and man in one person, 1 Tim. 3 last, "Without controversy, great is the mystery of godliness, God was manifest in the flesh."

3. There is the mystical, or mysterious conjugal union between Christ and believers, Eph. 5:32, "This is a great mystery (says the apostle), but I speak concerning Christ and the church;" and ver. 30, "We are the members of his body, of his flesh, and of his bones." O what a strange sibness is this, between Christ and us. The apostle, from ver. 25, had been discoursing of the relative duties between husband and wife; and enforcing this duty, from the consideration of the close and intimate union between husband and wife; "They are no more twain but one flesh." And then presently adds, "This is a great mystery, but I speak concerning Christ and the church." Whereby he gives us to understand, that the natural marriage between Adam and Eve, or other husbands and their wives, is a faint shadow and representation of the spiritual marriage between Christ and the church.

There is such a depth of infinite wisdom in the works of God in this visible world, that they serve as a glass to lead the spiritual mind unto another world, and the hid mysteries of our holy religion. Hence it is, that the scriptures of truth, which are a revelation of the mind of God, abound so much with parables and metaphors, which are nothing else but a revelation of divine supernatural mysteries, by expressions borrowed from the things of this world, which are obvious to our external senses. The apostle, Rom. 5:14, tells us, that the first Adam was the figure or representation of him that was to come, i.e. of a second Adam, and new covenant Head: I might state the similitude, and also the dissimilitude in many respects, which I do not stand upon at present; but I confine myself unto the point in hand, namely, that of marriage between man and woman, particularly between Adam and Eve, as bearing a manifold similitude unto the marriage between Christ and the Church. This I shall endeavour to illustrate in these particulars.

1st. When God made our first parent Adam, he gave this whole earth to him, for his inheritance: he set him in a paradise of pleasure, and made him lord of all the works of his hand, so that he wanted for nothing to make him happy. But it was some abatement and diminution of his happiness, when he wanted one like himself, as a consort to enjoy the same happiness with him. For it is the observation, even of a heathen philosopher, there is no pleasant or comfortable enjoyment of any happiness alone: and therefore God himself said concerning Adam, "It is not good that the man should be alone:" thereby intimating, that it would add to his happiness if he had a creature of his own stamp and mould to converse with, and share of his happiness. Now, in this, the first Adam was a figure of him that was to come; the blessed Bridegroom of souls, Christ Jesus, was happy from eternity, and possessed all divine perfection and glory. But he resolves to have a bride, a consort for himself, that might share with him of the same happiness and glory, that he himself was possessed of. And for this end, he casts his eyes upon the fallen tribe of Adam, lying in their blood, and chooses a bride and spouse for himself there. Hence, Prov. 8:30. He is said, before the creation of the world, to rejoice in the habitable parts of the earth, his delights were with the sons of men; the desire of his eyes and heart was among them, in prospect of a marriage union with them.

2dly, The first woman, you know, was taken out of Adam's side, when he was cast into a deep sleep: hence, says the apostle, "the man is not of the woman, but the woman of the man." Just so, in the spiritual marriage, the bride and spouse of Christ, is (as it were) taken out of his side, when he slept the sleep of death upon the cross, and in the sepulchre. The church is just founded in the blood of Christ. His death was her life; the price of our redemption is not by "silver or gold, or such corruptible things, but the precious blood of Christ the Lord."

3dly, The man and the woman are of one common nature. Just so is it in this spiritual marriage, Heb. 2:11, "Both he that sanctifieth, and they that are sanctified, are all of one, wherefore he is not ashamed to call them brethren." The Bridegroom, indeed, as to his divine nature, is the Son of God, the second Person of the glorious Trinity, and so of a nature quite different from ours, and so infinitely above us, that there could be no marriage between him and us; but in the fulness of time he was made of a woman, made under the law, that so, being upon a level with us, he might be made like unto us in all things, and betrothe us unto himself as his beloved spouse and bride.

4thly, We are told, Gen. 2:22, That when God had formed the woman of a rib taken out of the man's side, he brought her to the man; she did not know that there was such a creature as Adam in the world; and therefore could never have come to him unless she had been brought: Just so the bride and spouse of Christ, the second Adam, is by nature ignorant of God, and his Son Christ Jesus, and would never come to him, unless she were brought to him by the power of God, John 6:44, "No man (says Christ) can come unto me, except the Father which hath sent me, draw him." To the same purpose is that ver. 45, "Every man, therefore, that hath heard, and hath learned of the Father, cometh unto me." Quest. What way is that? Answ.* 'He enlightens the mind in the knowledge of Christ, renews the will; and so persuades and enables us to receive the Bridegroom, as he is freely presented in the gospel,' Psa. 110:3.

5thly, Whenever Eve was presented to Adam, he gladly and joyfully received her, and expressed his satisfaction with her, saying, "This is bone of my bones, and flesh of my flesh." Just so, whenever a poor sinner is determined by the Father to come unto Christ, O how doth he rejoice, and how gladly doth he entertain him. This is "the day of his espousals, and the day of the gladness of his heart." "All that the Father giveth me shall come unto me, and him that cometh to me, I will in no ways cast out." This is signified by the reception of the prodigal, Luke 15.

6thly, In marriage between man and woman, both parties quit their former relatives in some respect, that they may cleave to one another; "For this cause shall a man leave father and mother, and shall cleave to his wife;" and the wife, on the other hand, doth the same. Just so is it between Christ and his bride. Christ, the blessed Bridegroom, when he had his bride to redeem and purchase, he left the bosom of his Father, and the glory of the higher house, that he might accomplish our redemption, at the expense of his death; and when he had a mind for a bride among the Gentiles, he forsook his mother's house, namely, the Jewish church, that he might betrothe her unto himself for ever. It is with a particular view unto the Gentiles, that he says, Isa. 54:6, "Thy Maker is thine Husband." And, on the other hand, the soul truly espoused unto Christ the Bridegroom, is said to forget her own people, and her Father's house, Psa. 45:10, "Hearken, O daughter, and consider, incline thine ear; forget also thine own people, and thy Father's house." The meaning is, that she gives up with the devil, the world, and the lusts of the flesh, or the law as a covenant, unto which she had been cleaving, and says, "O Lord, other lords besides thee have had dominion over me;" but now I will be under the law to Christ, as my only Lord and Lawgiver.

Other particulars of this nature might be added, but some of them may occur afterwards; these that I have named are sufficient to shew, that there is a wonderful sibness between Christ in heaven, and the church of believers on earth, and that infinite Wisdom has seen fit to paint out and decipher the marriage union between Christ and his church, by the relation between the husband and the wife; which made the apostle say, when discoursing of the relation between husband and wife, Eph. 5:32. "This is a great mystery; but I speak concerning Christ and the church."

Inf. 4. See from this doctrine, what happy and honourable persons believers are, and why they are called the excellent ones of the earth, with whom is all Christ's delight. Why, they are the bride of an honourable Bridegroom. O! who is so well matched? Every believer is married to his Maker, to the Prince of life, the Lord of glory, the Heir of God; and he makes his bride also an heir of God, and a joint heir of all things with himself. There are two or three mysteries, or seeming contradictions, about the bride of Christ, (1.) She is basely, and yet honourably descended. If we view the believer as to his natural birth and pedigree, he is a child of the devil, and an heir of hell; and O! what a wonder is it, that ever the Son of God should match with such a creature? But, by her new birth and adoption, she has the blood royal of heaven in her veins, John 1:13, "Born not of blood, nor of the will of the flesh, nor of the will of man, but of God." (2.) Christ's bride is black, and yet beautiful, "I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon." View her in her natural state, or as she is harassed with Satan, the world, and indwelling corruption, she is black and ill hued; but yet she is comely, through the comeliness of the Lord her God; he says of her, "Thou art all fair, my love, there is no spot in thee." (3.) Christ's bride is naked, and yet well arrayed; naked in herself, quite destitute of all righteousness: "There is none righteous, no, not one." But the Bridegroom decks her with the garments of salvation, and with a robe of righteousness, Isa. 61:10. (4.) She is poor, and yet possessed of great riches: In herself considered, she is poor, and has nothing but poverty, wretchedness, and misery, yea, drowned in debt to law and justice; but yet, by virtue of her marriage relation to the Bridegroom, she is possessed of unsearchable riches, and gold better than the gold of Ophir. In a word, she is condemned in the court of law, of justice, of conscience; and yet, by virtue of her relation to Christ the Bridegroom, she is absolved and discharged, and can lift up her head and say, "Who can lay any thing to my charge? It is God that justifieth, who is he that condemneth?" Thus you see what happy and honourable persons believers are, by virtue of their marriage relation to Christ.

Inf. 5. From this doctrine we may see the folly, madness, and misery, of a carnal, Christless, and unbelieving world, (who fall in among the ranks of the foolish virgins). Why, although they be called, as well as the wise virgins, to go out and meet the Bridegroom, they yet lie still slumbering and sleeping in their beds of sloth, saying, "yet a little sleep, a little slumber, a little folding of the hands to sleep," neglect to buy oil for their vessels, and so do not go out to meet the Bridegroom, but lie still in the embraces of some lust and idol or other, which they prefer unto Christ, the glorious Bridegroom: O! "be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate," at the folly of sinners, who forsake their own mercy for lying vanities that cannot profit them. You prefer a soul-murdering lust to the glorious Bridegroom, like the Jews, who preferred Barabbas unto Jesus. "This is the condemnation, that light is come into the world, and ye choose darkness rather than light." And you have reason to fear, lest the Lord say unto you, as he did unto Ephraim, "He is joined to his idols, let him alone."

Inf. 6. See the good office of the Spirit of God: why? he it is that testifies of the glory of the Bridegroom, and enlightens the eyes of the poor sinner to take up the glory of his person and mediation, and so gains the consent of the bride; yea, he is the leading band of union between the parties, for "he that is joined to the Lord is one spirit."

Inf. 7. See the usefulness of a gospel ministry: why, they are the friends of the Bridegroom, and come, by commission from him, to court a bride for him among the sons of men. A faithful minister travels as in birth till the match be made up; and, O! when the match is made, this is the joy and rejoicing of their hearts, for they are their crown and rejoicing in the day of the Lord. They that are won to consent to the Bridegroom, and to go out and meet him, will be ready to say, "How beautiful, upon the mountains, are the feet of them that preach the gospel of peace, and bring glad tidings of good things."

Inf. 8. See the excellency of the grace of faith. It is the band of union, whereby we are married to Christ, as our Husband; for it includes the assent and consent of the soul unto this better Husband, whereby we come to be betrothed unto him for ever. Not to insist upon particulars, it is by faith that we put on Christ as the Lord our righteousness. By faith the bride receives out of Christ's fulness, grace for grace, whereby the heart is purified, the old man crucified, and the body of sin destroyed, that we may not serve sin. By faith we overcome the world, 1 John 5:4, "This is the victory that overcometh the world, even our faith." By faith we resist the devil, and quench his fiery darts, Eph. 6:12. And if you ask, how it is that faith does this? I answer, (1.) Faith brandishes the sword of the Spirit in the face of the enemy, as Christ did, Matth. 4 saying, Thus and thus it is written. (2.) Faith takes up the blood of the Lamb, and presents it to the enemy; at the sight of which he flies, remembering that by this blood his head was bruised upon Mount Calvary, and therefore cannot endure the sight of it. Hence is that word, Rev. 12:11. "They overcame him by the blood of the Lamb, and by the word of their testimony." By faith we receive the great and precious promises, whereby we are made partakers of the divine nature. All manner of grace is laid up in the promises, for the babes of grace, like milk in the breast; and faith is the mouth of the soul, which, when applied to the breast, sucks in the sincere milk of the word, and of the grace of God by the word, whereby the soul is made to grow in grace, like a babe thriving upon the breast. But I pass this use.

MATTHEW 25:6.—"And at midnight there was a cry made, Behold the Bridegroom cometh, go ye out to meet him."

THE FIFTH SERMON ON THIS TEXT

I go on to a second use of this doctrine, viz, by way of Trial and Examination. And here there are two questions that naturally arise, 1. Have you matched with the Bridegroom? are you espoused to that one Husband. 2. Have you gone out and met the Bridegroom? has he and you had any pleasant and comfortable interviews?

Quest. 1. Whether are you the bride? are you married unto Christ the blessed Bridegroom of souls? I offer the following marks to clear you as to this.

1st, The true bride of Christ has the Bridegroom in great admiration; her esteem of him is such, that she just admires every thing in him and about him. She admires his personal glory, as IMMANUEL; she wonders that ever the second Person of the glorious Godhead should ever have past by the angelic nature, and joined himself in a personal union to the human nature, out of love to her, that he might be a help meet for her. Hence that word of the apostle is much in her mouth and heart, 1 Tim. 1:3. "Without controversy, great is the mystery of godliness," God was manifest in the flesh. O he is just a Nonsuch! "as the apple tree among the trees of the wood. The chiefest among ten thousand." And when the bride thinks of the love he bore to her before the world was made; and how, in the fulness of time, he came and spent his blood for her redemption; how in time he drew her with the cords of love, conquered her enmity by shedding abroad his love upon her heart; she is just swallowed up with admiration, and is ready to cry out, "O, what am I, or my house, that thou hast brought me hitherto! Is this the manner of men, O Lord God? O, what hath God wrought! O the height, the depth, the breadth, and the length of his love! It passeth all knowledge."

2dly, The true bride of Christ knows the voice of the Bridegroom, and is much delighted with the words of his mouth, "My sheep hear my voice," John 10. You see, Song 2:8 how her heart flighters at the first opening of his lips, "It is the voice of my beloved:" It is sweeter to me than the melody of angels or archangels. Every word of the Bridegroom creates admiration in her heart, and she remembers them with delight and pleasure, Song 2:10. "My Beloved spake, and said unto me, Rise up, my dove, my love, my fair one, and come away." Such words make her heart to glow and burn within her. O, says Job, "I have esteemed the words of his mouth more than my necessary food;" and O, says David, "the law of thy mouth is better unto me than thousands of gold and silver, more to be desired are they than gold, yea, than much fine gold, yea, sweeter also than honey, and the honey comb." O, says Jeremiah, "thy words were found, and I did eat them, and thy word was unto me the joy and rejoicing of mine heart."

3dly, Not only every word, but every thought of the Bridegroom, is a banquet unto the soul of the bride, "How precious also are thy thoughts unto me, O God. My meditation of him shall be sweet: I will be glad in the Lord." So David, Psa. 104:34. and Psa. 63:6. "When I remember thee upon my bed, and meditate on thee in the night watches;" ver. 5. "My soul shall be satisfied as with marrow and fatness." Many a sweet interview has the bride with Christ, upon the mount of meditation, which strangers do not intermeddle with.

4thly, The true bride of Christ hates all his rivals. She is dead to the law her first husband, and is ready to say, "I through the law, am dead to the law." She is dead to sin, and crucifies the flesh, with the affections and lusts, though as dear as a right hand, or a right eye. She is dead to the world, and counts all its profits, pleasures, and honours, nothing but a mass of vanity. "I am crucified to the world, and the world to me." Thus, I say, the true bride of Christ hates all Christ's rivals; "I count all things but loss for the excellency of the knowledge of Christ, and do count them but dung," &c. Yea, she is ready to part with all relations whatever for him, father, mother, wife, children, let them all go for him; yea, if her life comes in competition with Christ, she will be ready to say, "I am ready not to be bound only, but to die," for the glory of the Bridegroom; "They loved not their lives unto the death," for the love that they bore unto the Lord Jesus.

5thly, The bride of Christ has much trust and confidence to put in the Bridegroom, and by trusting in him is kept in perfect peace, and is filled with joy and peace in believing. She dares venture upon the greatest dangers, when called, upon the credit of his word, "Fear not, for I am with thee; be not dismayed, for I am thy God," &c. The very name of the Bridegroom is the ground of her trust, and is to her like a strong tower, whither she flies and is safe. The language of the bride's confidence towards the Bridegroom is that, Psa. 36:7. "How excellent is thy loving-kindness, O God! therefore the children of men put their trust under the shadow of thy wings;" and Psa. 27:5. For "in the time of trouble he shall hide me in his pavilion; in the secret of his tabernacle shall he hide me," &c.

6thly, The bride of Christ has a great regard for his commands, and is ready to follow him whithersoever he goes. The Bridegroom says to the bride, "If ye love me, ye will keep all my commandments," John 14:15.; and ver. 21. "He that hath my commandment, and keepeth them, he it is that loveth me." The wise virgins will keep themselves chaste for the service of the Bridegroom and will not defile themselves with "the corruption that is in the world through lust." Hence is that, Rev. 14:4. speaking of the hundred forty and four thousand, that stood with the Lamb upon Mount Zion: "These are they who were not defiled with woman (i.e. with the errors, idolatry, and abomination of Antichrist), for they are virgins: These are they who follow the Lamb whithersoever he goeth."

7thly, The true bride of Jesus holds fast the testimony of Jesus, in opposition to the devil, and the world, and all errors and corruptions that are cast out of hell in order to obscure his declarative glory, Rev. 12:17. There we are told, that the dragon "was wroth with the woman, and went to make war with the remnant of her seed, which kept the commandments of God, and have the testimony of Jesus Christ." And if it be asked, What is the testimony of Jesus? it is answered, Rev. 19:10. For "the testimony of Jesus is the spirit of prophecy," i.e. the "word of God, which holy men of God speak as they were moved by the Holy Ghost." Now, the true bride of Christ "contends earnestly for this testimony or faith which was once delivered unto the saints," and will receive no doctrine, no practice, no decision, though it were of the general assembly of angels, but what quadrates or agrees with, and is founded upon this testimony and word of Jesus; and this is what Christ hath given in charge to his bride, the church, and every believer in particular, Isa. 8:20. "To the law and to the testimony, if they speak not according to this word, it is because there is no light in them."

8thly, The bride of Christ is very fond to bring forth a seed to serve him; and for this end she studies to bring him to her mother's house, and the ordinances of his appointment. It is only his presence in the church that makes the word effectual for the conversion of sinners and the edification of saints; and therefore they that are married to the Bridegroom are fond to see his power and glory in the sanctuary, that so it may be "said of Zion, This and that man was born in her," Psa. 87:5 and "who hath begotten me these," Isa. 49:21.

9thly, The bride of Christ longs sometimes for the consummation of the marriage at death, especially at the last judgment, when the collective body of Christ shall be made fully up, and when the Bridegroom shall present his bride to his Father, "not having spot or wrinkle, or any such thing," and when she "shall shine forth as the sun in the kingdom of her Father." Paul had this in his eye, when he said, "There is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day, and not to me only, but unto all them also who love his appearing;" and the church, when she said, Song 8 last verse, "Make haste my beloved, and be thou like to a roe, or to a young hart upon the mountains of spices."

Second question for trial is, Have you had any meeting with the Bridegroom? Has he and you had any pleasant and comfortable interview? Did he draw near and manifest himself to you, as he does not unto the world. I do not insist on this. Only in a few words:

1st, A meeting with Christ, the Bridegroom, puts life, new life, into the languishing soul and spirit of the bride; and no wonder, for he is "the resurrection and the life. He that hath the Son hath life."

2dly, A meeting with Christ, the Bridegroom, gives light to the bride when sitting in darkness; and no wonder, for he is the bright and morning Star that brings day with him. He is the true light, and darkness evanishes before him.

3dly, A meeting with the Bridegroom fires the heart with love, that many waters cannot quench, and all floods are not able to drown. His banner is love, and the bride will follow the banner through life and death, Rom. 8 at the close.

4thly, A meeting with the Bridegroom brings liberty and enlargement of soul with it. The soul that was in bonds is made free by the Son; and then the soul sings, as in Psa. 116, "O Lord, truly I am thy servant, and the son of thy handmaid: thou hast loosed my bonds:" and then it runs the way of his commandments, he having enlarged it.

5thly, A meeting with the Bridegroom quickens the longings of the soul for another meeting: For the bride never tires of his company; and when he is making as though he would withdraw, she hangs about him to detain him, saying, O! "Why shouldst thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night?" And when he is withdrawing, O, will she say, "that I knew where I might find him! I charge you, O daughters of Jerusalem, if you find my Beloved, that ye tell him, that I am sick of love."

6thly, If you have met the Bridegroom, you will study to keep his room for him, until he return again. Christ's bride will not play the harlot, or take up with other lovers in his absence; and when enticed by the devil or the world, to join with them in sin, the true bride of Christ will be ready to say, with David, "Depart from me evil doers, for I will keep the commandments of my God; or as Joseph, when tempted by his adulterous mistress, "How can I do this great wickedness, and sin against my Lord," my blessed Bridegroom, unto whom I have given heart and hand: And hence the true bride of Christ is ready to resist even unto blood, striving against sin; she would rather venture upon the anger and displeasure of all the world, than endure one frown of the Bridegroom's face; and therefore, having presented herself as a chaste virgin unto Christ, she studies to maintain her chastity and purity.

7thly, Every meeting with the Bridegroom adds a new print or lineament of the beauty of the Bridegroom upon the soul of the bride. For, by beholding of his glory, we are changed into the same image. Hence the world about them are ready to take knowledge of them, that they have been with Jesus: the light of Christ's bride borrowed from the Bridegroom's company, shines before men; so that others seeing her good works are made to glorify the Bridegroom, in the way and deportment of the bride.

8thly, Every meeting with the Bridegroom fills the soul of the bride with a holy blush at the thoughts of her own unworthiness, and the undeserved love and kindness of the Bridegroom; insomuch that she is ashamed, yea even confounded, when she sees that he is pacified towards her, notwithstanding of all her strayings and debordings, Ezek. 16 at the close; and this makes her to cry out with Job, chap. 13 when the Lord manifested himself to him in a way of love, "I have heard of thee by the hearing of the ear: but now mine eyes see thee: wherefore I abhor myself, and repent in dust and ashes." So much by way of trial.

Use third shall be by way of Consolation to believers, who are the true bride of the blessed Bridegroom.

And well may we speak comfort to the bride, for he himself just joys over her with singing, and says, that "her heart shall rejoice, and her joy no man taketh from her."

To help on the joy of the soul espoused unto this one husband, I shall only touch a little upon two scriptural expressions, wherein the closest union and most intimate communion between Christ and his spouse is held forth: in one place, Christ is said to have them, and, in another, they are said to have him. The first you have, John 3:29, "He that hath the bride is the Bridegroom;" the second you have, John 5:12 where it is said of believers, the bride of Christ, "He that hath the Son hath life;" so that they mutually have one another. And therefore upon scripture ground we may safely say, that the Bridegroom hath the bride, and the bride hath the Bridegroom. But now that I may open this twofold spring of consolation, I shall essay to draw a little water out of them, for the consolation of the bride, the Lamb's wife: I begin with

The first, John 3:29, "He that hath the bride is the Bridegroom." Now Christ hath the bride in these following respects.

1st, By eternal donation and gift from the Father. The Father of the Bridegroom gifted the bride unto his beloved Son, John 17. "Thine they were, and thou gavest them me." They were the Father's by electing love: he chose them from among the mass of corrupted mankind, and he makes a propine of them to his eternal Son, that he might redeem them with his blood, and call them in due time by his grace, justify them freely, sanctify them throughout, and save them eternally.

2dly, The Bridegroom hath the bride by purchase. She is by nature the law's debtor, justice's prisoner, and the devil's slave. Christ takes a view of her in this deplorable condition; the justice of God pursuing like the avenger of blood; the devil, as God's executioner, ready to haul her to the prison of hell. 'O (says Christ), I have loved her with an everlasting love, and my heart is so much set upon a marriage with her, that I am content to satisfy the law and justice in her room; let the curse of the law due to them fall upon me; let the awakened sword of justice rage against me, that they may escape; I will be wounded for their iniquities, and bruised for their transgressions.'

3dly, He hath the bride by conquest. Although law and justice be satisfied, yet, the devil having got possession he will not quit the prisoner, unless she be taken out of his custody by main force. Well, says the Bridegroom, 'I will lead captivity captive, I will bruise the head of that old serpent the devil, spoil principalities and powers; and so the lawful captive shall be delivered, and the prey taken from the mighty.'

4thly, He hath the bride by her own consent, in a day of power, Psa. 110:3. He conquers her enmity against him by discoveries of his love and loveliness, Hos. 11:4; Jer. 31:3, "I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee:" and thereupon the bride signs the contract, Isa. 40:3, 4. "One shall say, I am the Lord's, and another shall subscribe with his hand unto the Lord," &c. And so the espousals are made, and the Bridegroom hath the bride. But it may be asked, 'Where hath he the bride?' Answer,

1st, He hath her in his house: for as King Solomon built a house for Pharoah's daughter, so Christ, the true Solomon, builds a twofold house for his bride, a house on earth, and another in heaven. We read of a house that Wisdom hath built, Prov. 9:5 with seven pillars, for the entertainment of his bride, and the stones thereof are laid with fair colours, and the foundation thereof of sapphire; and this is that house of mercy, which God will have built up for ever: and then he has prepared a house, yea, a "city which hath foundations, whose builder and maker is God;" John 14:2, 3. "In my Father's house are many mansions," &c.

2dly, He hath the bride not only in his house, but in his hand; Deut. 33:3, "All his saints are in thy hand," i.e. in the hand of the Bridegroom; John 10:28, "I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand." O believer, is not this a glorious spring of consolation, that thou art continually in the hand of thy glorious Husband and Bridegroom? He keeps his bride in the hollow of his hand, the hand of his power and providence.

3dly, What more? I can tell you more yet. The Bridegroom hath the bride in his arms and bosom; Isa. 40:11, "He shall gather the lambs with his arm, and carry them in his bosom," &c. O what a sweet lodging is this, to lie in the bosom of him, who lay from eternity, and will lie to eternity, in the bosom of the Father, encircled with the everlasting arms of the eternal God! O blessed lodging! Psa. 91:1, "He that dwelleth in the secret place of the Most High, shall abide under the shade of the Almighty."

4thly, The Bridegroom hath the bride continually in his eye: such is the love that he bears her, that his eye can never be off her; wherever she is, his eye follows her, and his eyes run to and fro through the whole earth to shew himself strong in her behalf.

5thly, The Bridegroom hath the bride continually in his very heart. O "says the spouse, set me as a seal upon thine heart, as a seal upon thine arm." As the priest had the tribes of Israel upon his breast, so Christ has his people set as a seal upon his heart; she can never be out of his mind. Now is not this a glorious spring of consolation to the soul espoused to Christ; that thy Bridegroom, believer, has thee in his house, in his hand, in his arms, and bosom, and set in his eye, and on his very heart? But,

Secondly, As the Bridegroom hath the bride, so the bride hath the Bridegroom; for he that hath the Son hath life. If thou be a believer, thou hast the Son, who is the Bridegroom. Take this in these particulars,

1st, If thou be the bride, and hast received him by faith, thou hast the person of the Son for thy Husband and Bridegroom, "Thy Maker is thine Husband." You know, that in marriage the relation is between the person of the man and woman; so, in the spiritual marriage, it is the person of Christ and the person of the believer that are married. And what thinkest thou, believer, of being married to the second Person of the glorious Trinity? To which of the angels did he ever say, Thou art the bride, the Lamb's wife?

2dly, Being married to the Son of God, thou art a partaker of the divine nature, as he is a partaker of the human, 2 Pet. 1:4. The beauty of the Lord thy God is upon thee. The Bridegroom imparts and communicates his beauty to the bride; and then she looks "forth as the morning, fair as the moon, clear as the sun;" and he says, "Thou art all fair, my love, there is no spot in thee."

3dly, The Bridegroom's Father, is thy Father; John 20:17, "I ascend unto my Father and your Father, and to my God and your God." Christ, as the second Adam and new covenant Head, says for himself, and all believers who are his bride, Psa. 89. "Thou art my Father, my God, and the Rock of my salvation." And the Father of Christ allows and requires his Son's bride to come to him with holy and humble confidence, and cry, Abba, Father, unto him: "Doubtless thou art my Father, wilt thou not cry unto me, my Father? thou art the guide of my youth."

4thly, The Holy Ghost is thy Comforter, to encourage and comfort the bride in the absence of the Bridegroom; John 16:6, "It its expedient (says Christ) for you, that I go away; for if I go not away, the Comforter will not come; but if I go away, I will send him unto you," and he shall dwell in you, and abide with you for ever. The spirit of the Bridegroom abiding with the bride is far better than if she enjoyed his bodily presence.

5thly, The very life of the bride is hid in the Bridegroom, Col. 3:3, "Your life is hid with Christ in God. Because I live, ye shall live also." Perhaps, poor believer, to thy own sense and feeling, thou mayest be brought to that pass, as to say, "My life draweth nigh unto the grave, I am free among the dead:" I am a dry tree, and like Ezekiel's dry bones; but remember, that the fountain of life is with thy Head, Husband, and Bridegroom; "because I live, ye shall live also."

6thly, Know for thy comfort, that the contract of the covenant stands fast; he has betrothed thee to himself, not for a day, for a month, or a year, or an age, but for ever: "I will make with them an everlasting covenant." The covenant stands fast with him: "My covenant I will not break, nor alter the thing that is gone out of my lips."

7thly, Having the Son, thou hast all the promises of the new covenant, as so many wells of salvation, out of which thou mayest draw waters with joy; for all the promises of God are in him, and in him they are to the bride of Christ yea and amen. O! how great and precious are these promises.

8thly, Having the Son for thy Bridegroom, the law, nor justice, nor the world, nor life nor death, have any action or process against thee. You know, in law, the wife cannot be pursued for debt: the husband is liable for her debt; and if the husband pay the debt, the creditors have nothing to say against the wife. Well, this is the case with thee, O believer, who hast the Son for thy Husband: he has cleared scores with law and justice, and was discharged of it in his resurrection, wherefore "he was taken from prison and from judgment;" and therefore the soul married and betrothed unto him, being under his cover, may lift up the head and cry, Rom. 8:33, 34, "Who can lay anything to my charge? It is God that justifieth, who is he that condemneth?"

9thly, Whatever deep seas or Jordans of trouble thou mayest have before thee, the Bridegroom has passed his word for it, that he will be present with thee in them, Isa. 41:10; Is. 43:2 "When thou passest through the waters, I will be with thee," &c. When thou art laid upon a sick-bed, or a death-bed, the Bridegroom will attend thee; for he has said, "I will never leave thee nor forsake thee:" yea, when thou liest down in the grave, thou shalt sleep in his bed and bosom; "Them that sleep in Jesus, will God bring with him."

10thly, Thy Bridegroom, believer, when thou art giving up the ghost, and thy soul departing from thy body; he, with a guard of angels, will be ready to receive thy spirit, John 14:3, "I will come again and receive you unto myself, that where I am there ye may be also." O what comfort is it to a dying saint or believer that no sooner is he absent from the body, but he is present with the Lord; and may welcome the waggon of death, that is come to fetch the bride home to the house of the Bridegroom, saying, with dying Stephen, "O Lord Jesus, receive my spirit!"

11thly, Though thou drop the carcase of the body into the grave, where it sleeps quietly until the morning of the resurrection, yet the Bridegroom says, I will raise them up at the last day. This promise he frequently repeats, particularly John 6. "I will raise him up at the last day." O lift up thy head, believer; for the day of thy complete redemption, even the redemption of thy body from the power of the grave, draweth nigh. Thy beloved Bridegroom will, as it were, come to the bed-side of the grave, and cry, "Awake and sing, thou that sleepest in the dust:" and then the dew of the Holy Ghost, that quickened thy soul when dead in trespasses and sins, shall also quicken thy dead body, and thereupon the earth shall cast out the dead, Is. 26:19, compared with Rom. 8:11. Then, O then, believer, shou shalt "shine forth like the sun in the kingdom of thy Father;" thy vile body shall be made like unto the glorious body of the Bridegroom; and thereupon the nuptial solemnity will begin, which shall never have an end, each one crying to another, as Rev. 19:7, "Let us be glad and rejoice, and give honour to him; for the marriage of the Lamb is come, and his wife hath made herself ready."

Thus you see what unspeakable ground of consolation and eternal triumph there is for the soul that is espoused unto Christ: but the ten thousandth thousandth part of it cannot be told; for eye hath not seen, nor ear heard, nor hath the heart of man conceived, what is laid up for her in Christ.

Object. 1. O! may some poor soul say, these are great things indeed; but I am afraid they do not belong unto me; I am afraid I am not the bride; he is such a great and glorious person, and I such a poor despicable worm, so guilty, so filthy, that I am afraid the match was never made between him and me; and therefore I am afraid to apply all that comfort that belongs to the bride of Christ.

Answ. It is one of the properties of the bride of Christ, to be humble, and lowly, and self-denied, and to be admiring the infinite distance between the Bridegroom and her: She is never taken up with admiring her own gifts and graces, her own beauty and excellency, but the beauty, glory and excellency of the Bridegroom: She does not boast of what she has received, but all her boasting and glorying is in the Lord: And the more humble and denied the bride of Christ is, the more amiable and desireable she is in the eyes of the Bridegroom, Isa. 57:15. and 62:2.

Object, 2. I am so pestered with a body of sin and death, carnality, unbelief, and pride, and other heart plagues, that I doubt if my spot be the spot of Christ's bride.

Answ. You see how much the great apostle Paul was distressed with the law of sin which was in his members, Rom. 7. "Wretched man that I am, who shall deliver me from this body of death." Christ says of his bride, Song 6. "What will you see in the Shulamite? as it were the company of two armies;" grace and corruption continually struggling together; the flesh lusting against the spirit, and the spirit against the flesh: and therefore do not draw rash conclusions upon this account.

Object. 3. I thought once in a day my heart could rejoice in him as my beloved; and I thought his left hand was under my head, and his right hand did embrace me, and I could say, "My beloved is mine, and I am his:" But, alas! he is gone; "The Lord hath forsaken me, my Lord hath forgotten me."

Answ. "Why sayest thou so, O Jacob, my way is hid from the Lord? Can a woman forget her sucking child, that she should not have compassion on the fruit of her womb? yea, she may forget, yet will I not forget thee." And therefore wait upon the return of thy Bridegroom, as they that watch for the morning, yea, more than they that watch for the morning:" for as sure as the morning light will arise, after a dark night, as sure will he return to thy soul in a way of grace. And therefore live by faith; and let Israel, the true bride of Christ, hope in the Lord. And I give you his word as the ground of your sure hope, Isa. 54:7, 8. "For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee, for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy redeemer."

Use fourth of this doctrine shall be by way of reproof and terror unto all these, who, instead of closing the bargain, and going forth to meet the Bridegroom Christ Jesus, continue married unto other husbands. But more particularly,

First, Some, yea multitudes of gospel-hearers, are married to the law as a husband; and this is the case with all legalists, and self-righteous persons, that are seeking life, righteousness, and acceptance with God, by their own personal obedience, their prayers, and repentance, mortification, and this and that good thing that they have done, or some good qualification that they find in themselves. If this be the case with you, you never yet went out to meet the Bridegroom, you were never married to the better Husband, but continue married to the law.

Here I would do two things, first, shew who they are that are yet married to the law; secondly, discover to you your miserable condition while it is so.

1. I say, I would shew who they are that are married to the law; for all mankind are married unto it in Adam, and all mankind continue under Adam's covenant, until the power of grace make a divorce.

1st, If the law never slew you, you are yet married unto it as a husband, Gal. 2:19. "I through the law am dead to the law;" Rom. 7:9. "I was alive without the law once, but when the commandment came, sin revived, and I died." Every man by nature sits mounted upon the throne of an imaginary righteousness, he thinks himself a living man, and that he can do well enough by his own endeavours for life; like the Jews spoken of, Rom. 10:3 who were ignorant of the righteousness of God, and went about to establish their own righteousness.

2dly, You that never knew what it was to mourn over, and wrestle against the legal set and bias of your hearts towards the law as a covenant, you remain yet married unto it as a husband. A believer that is married unto Christ, through the remaining legality of his heart, is many times looking back unto his old husband, and ready to rest upon duties done by him, and his own frames and enlargements, as the ground of his acceptance with God, which is a putting these things in the room of Christ; and this is sad matter of mourning and humiliation unto him: and if you know nothing of this exercise, it is a shrewd evidence that you are not married unto Christ, but under the law as a covenant.

3dly, When you are in any distress or perplexity of mind, where is it that you find rest, ease, and quiet? For you know it is but natural for a poor woman in her distress to run to her husband for relief. Just so is it with the believer that is married unto Christ; when he is weary and heavy laden, he can never rest till he come to Christ, and then he sits down under his shadow with great delight. But if you find rest in your own works, duties, qualifications, your personal covenants, your vows, repentance, and reformations, it is a sign you are yet married unto the law.

4thly, You that can be grieved for your gross sins and outbreakings, that perhaps wound your reputation before the world, but never yet had a sore heart for the corruptions of your nature, and the internal plagues of your heart, such as unbelief, enmity, pride, ignorance, and carnality; it is a sign that you are yet married unto the law as a husband: and the reason is; because, if ever the law had come home in its extent and spirituality, it would have been "quick and powerful, sharper than any two-edged sword, piercing to the dividing asunder of soul and spirit, and discover the secret thoughts and intents of your hearts, which are only and continually evil.

2. I come to tell you of your misery while married to the law, and not to Christ.

1st, You are married to a very rigorous husband, that demands nothing else than a perfect and every way complete obedience, and that under the pain of death; like the Egyptian taskmasters, the law, to which you are married, requires brick, but neither can nor will afford any straw. My meaning is, that it requires perfect working, but gives no grace, no strength, whereby to obey. Yea,

2dly, You are married to a cursing husband, Gal. 3:10. "Cursed is every one that continueth not in all things which are written in the book of the law to do them." Observe the expression, if you do not continue in all things, the law curses and condemns you. Some folks fancy if they do as well as they can, they answer the demands of it, and God, the great Lawgiver, will be satisfied with what they do, and forgive their defects and short-comings. Well, you may go on, and foster yourselves up in this fancy: but in the name of the Lord I warn you, "You shall lie down in sorrow."

3dly, You are married to a weak husband, Rom. 8:3. "What the law could not do, in that it was weak through the flesh." This is not to be understood as if the law had lost any of its authority to require obedience, or to condemn the sinner for disobedience: Not at all, the law is as strong as ever, and as sacred as ever. But the law is weak; it has lost its covenant power to confer life upon the sinner that has once broken it; it is weak to redeem or save the sinner; it cannot justify; it cannot pardon; it cannot afford life unto any springing of Adam by ordinary generation, because "all have sinned, and come short of the glory of God." It is weak through the flesh, i.e. through the corruption of our nature, and our inability to obey it; for, if we could yield perfect obedience to the law, the law would be as strong as ever to save us, according to that word, "He that doth these things shall live in them," but he that doth them not shall die.

4thly, You are married to a dead husband, Rom. 7:6 speaking of the law, says the apostle, "That being dead wherein we were held." What help can a woman's husband, that is dead and buried in the grave afford unto her? She may go and weep upon his grave, and cry; but he no more hears her than the grave-stone. Just so is the case: The law to which we were married in the first Adam is dead, and its votaries may work, and sigh, and cry, and do as they will for help by the works of the law: It no more regards all that they can do, than a dead carcase regards when you speak to it; for "by the works of the law no flesh shall be justified." But still indeed the law is alive to curse and condemn, as was just now said.

Thus you see what a miserable husband you are married to, while married to the law; but that you may yet better know your misery, there are these things I have to tell you from the Lord.

1st, While married unto the law, you are farther off from heaven than the grossest of sinners. Hence Christ tells the Pharisees, who were touching the law blameless, but because they rested upon the works of the law as the ground of their justification and acceptance, Christ tells them, that "publicans and harlots should enter into the kingdom of God before them" Quest. Are not publicans and harlots continuing so in the broad way to hell? Answ. No doubt of that; but there were more of the publicans and harlots converted by Christ's ministry, than of the Scribes and Pharisees. And how came that about? Why, the publicans and harlots were more easily convinced that they were in the high way to ruin, and so more easily turned from the evil of their ways, than the Pharisee, who wrapt himself up in the garment of his own obedience and righteousness, and so under that covering screened himself against all the arrows of conviction.

2dly, While married unto the law, you are under the dominion and power of sin, Rom. 6:14, "Sin shall not have dominion over you, for ye are not under the law, but under grace;" plainly importing, that while a man is married unto the law, sin is in its reigning power, for "the strength of sin is the law." The law irritates corruption, but does not mortify it; it condemns a man to lie under the dominion of every lust and idol.

3dly, You are "aliens from the commonwealth of Israel, strangers from the covenants of promise." You have a right of access indeed, by sitting under the drop of the gospel, but no saving interest therein; you have no more right of possession than the devils have.

4thly, All your worship and service is rejected of God, because you reject his beloved Son, whom he has given for a covenant unto the people. While a man is upon a law bottom, all he doth is an abomination to God, Isa. 1:11–13.

5thly, All the attributes of God are armed against you: His holiness hates you as unclean: his justice condemns you, because all your righteousness is as filthy rags; his wisdom devises an evil device against you; and his power will execute all the threatenings of the law upon you: "They shall be punished with everlasting destruction from the presence of the Lord."

Thus you see what a dangerous condition you are in, while married to the law.

Secondly, I should now speak a word to these who are married to their lusts, and are cleaving unto the world's trinity, the lusts of the flesh, the lusts of the eye, and the pride of life. The prophet Hosea speaks of some who were joined to their idols; they are so wedded to their sinful profits and pleasures, such as the lust of drunkenness, the lust of uncleanness, the lust of covetousness, that they never yet went out to meet the Bridegroom in a way of believing. What shall I say to all such profane sinners, that are hugging their Delilahs in their bosom, and giving them that room that is due to the Lord Jesus Christ? I have only a word or two unto you.

1st, You are in love and league with that which God hates; for every sin and lust in heart or hand, in life or lip, is the abominable thing which God hates.

2dly, You are married to that which Christ came to destroy and condemn. Christ's great errand was to finish transgression, and make an end of sin. "He condemned sin in the flesh," or by the sacrifice of his flesh or human nature. Can you expect to be saved by Christ, while you harbour that condemned traitor.

3dly, You are married unto a foul-murderer, that is stabbing you to your very heart, and the life of thy soul must go for it, if you hold it fast, though as dear as a right hand.

4thly, You are married unto that which the holy law of God condemns. The law pours out its anathemas against every sin, because sin is a transgression of the law, Gal. 3:10. "Cursed is every one that continueth not in all things which are written in the book of the law to do them,"

5thly, If you continue married to your lusts, you must bed with them in hell, where your present lusts will be found so many vipers to sting you to the heart for ever. Your meat will then be turned into your bowels, and will be as the gall of asps within you. In a word, snares, fire, and brimstone, and a furious tempest of wrath and vengeance, shall be the portion of your cup, if you continue married to your lusts.

Perhaps some may be saying in their hearts, "I hope I am married unto Christ, and shall be saved by him, though I continue in my old way of lying and drinking, cheating and whoring, and over-reaching my neighbours; I hope God will pardon these, and the like failings and infirmities." Well, you may foster yourselves up in these vain hopes; but what says Christ? "No man can serve two masters," he must give up either with the one or with the other. O, shall the throne of iniquity have fellowship with God? and shall sin, and self, and the world, have the throne of your hearts, and the obedience of your lives, and yet think you to have fellowship with God? What communion hath light with darkness? What concord hath Christ with Belial?" And what agreement hath the temple of God with idols? 2 Cor. 6:14, 15. And therefore I say, if ever you go out to meet the Bridegroom, you must let these go, and say with Ephraim, What have I to do any more with idols? So much for reproof.

MATTH. 25:6.—And at midnight there was a cry made, Behold the Bridegroom cometh, go ye out to meet him.

THE SIXTH SERMON ON THIS TEXT

THE fifth use of this doctrine I shall endeavour to manage in an address to two sorts of persons: First, To all in general. Secondly, To believers in particular.

First, I say, I would address myself to all in general.

Sirs, you have been hearing of Christ in the quality of a Bridegroom, and how he is not only come in the flesh, but actually come in the dispensation of the gospel, to court a bride for himself among the sons of men. He who married our nature unto personal union with himself, when he past by the nature of angels, that he might be upon a level with us, is now actually presenting himself to us in this gospel, as the Bridegroom of souls, and saying, with his hand stretched out, "Behold me, behold me;" I will be for you, if you will be for me, and not for another: "Behold, I stand at the door and knock; if any man hear my voice, and open the door of his heart to me, and consent to the bargain, I will come into him, and will sup with him, and he with me: I will betrothe thee unto me for ever."

Now, I say, seeing this is the case, my call and exhortation unto all is, to give the assent and consent of faith unto the bargain. I, as a friend of the Bridegroom, have a commission to court for him, and to say to you, as Rebekah's friends said to her, upon a proposal of marriage with Isaac, "Wilt thou go with this man?" the Man IMMANUEL, GOD-MAN; the man of God's right hand; the Man whose name is the Branch, who builds the temple, and bears all the glory; the Man who hath all power in heaven, and on earth; who is KING OF KINGS, AND LORD OF LORDS. O, will you sign the contract of the new covenant with the hand of faith, and say, "I am the Lord's, my Maker is and shall be my Husband, whose name is the Lord of hosts, and my Redeemer, the Holy One of Israel." O, what a happy day would it be to this assembly, if every individual soul would give Rebekah's answer to the proposal, with the same affection and resolution, 'I will go with the man. I will follow him whithersoever he goes; his God shall be my God, his Father shall be my Father, where he dwells there will I dwell; neither death nor life, nor things present, nor things to come, shall ever separate between him and me.' Now, because it is Christ's way not to drag with violence, but to draw his bride to him with the cords of a man, and the bands of love, therefore I shall essay to enforce the exhortation with a few motives or arguments.

Mot. 1. Shall be taken from the glory and excellency of the blessed Bridegroom. And here it is fit you remember what was said of him in the doctrinal part. As to his name, he has a "name above every name that can be named." As to his pedigree, who can declare his generation? As to his personal worth and excellency, his qualities are every way incomparable. Now, seeing such a Bridegroom offers to betrothe you to himself, O let it be a bargain; give your consent unto him, that the everlasting knot may be cast between you and him.

Mot. 2. To engage you to match with the Bridegroom, O consider how fond he is of the match, how much his heart is set upon it. This will appear, if you consider,

1. That he had it upon his heart from all eternity, before the world was made: "I have loved thee with an everlasting love," Jer. 31:3. Before we had any being, save in his own purpose, when he saw us in our blood, his time, even then, was a time of love, Ezek. 16; and the accomplishing of that project of love was the joy of his heart, Prov. 8:30. He rejoiced in the habitable parts of the earth, and his delights were with the sons of men."

2. He was so fond of the match, that, though he be God's fellow, and thinks it not robbery to be equal with God," yet he consented voluntarily to become his Father's bond servant out of love to us. This is the import of the word, "Mine ear hast thou bored, Lo, I come; I delight to do thy will, O my God! yea, thy law is within my heart." As Jacob became Laban's servant for fourteen years, out of love he had to Rachel; so did Christ become his Father's servant in the great work of redemption, out of love he had to the bride, that his Father promised him, in Adam's family.

3. Because he was none of our kindred, therefore he became our Kinsman, by manifesting himself in the flesh, or taking part of our flesh, Heb. 2:14; John 1:14. "The Word was made flesh;" he became as one of us, that so the natural distance being removed, the marriage might be accomplished.

4. Because the bride was a bond slave to law and justice, and could not be redeemed but with a ransom of infinite value; therefore the Bridegroom dies for the bride, and redeems her, not with silver and gold, but with his own precious blood: he gave his life a ransom for many.

5. Because she was a prisoner unto Satan, and a lawful captive unto her greatest enemy, who was ready to devour her; therefore he comes in the quality of a victorious and renowned conqueror, and travels in the greatness of his strength, spoils principalities and powers, makes a shew of them openly, and "through death, destroys him that had the power of death," setting the captives of the mighty at liberty.

6. Because the bride was as black as hell, by lying among the pots; therefore he undertakes to wash and cleanse her, and to put his own beauty upon her, whereby she should be as the wings of a dove, covered with yellow gold.

7. Because the bride was naked, the devil having run away with her beautiful ornament of original righteousness; therefore the Bridegroom undertakes to clothe her with white raiment, so as the shame of her nakedness might not appear: the Bridegroom is made of God to her, "righteousness and sanctification," &c.

8. So fond is the Bridegroom of the match, that he despatches his heralds to make open proclamation of his purpose of marriage to her, and he gives it us ministers in our commission, to insist upon it, and not to take a refusal; 2 Cor. 5:20. "Now then we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God," by embracing his beloved Son, and consenting to him as your Head, Husband, and Bridegroom.

9. So fond is he, that he waits for a good answer from the bride; he waits that he may be gracious, and he exalts himself, that he may shew mercy; he stands at the door and knocks, till his head is filled with dew, and his locks with the drops of the night.

10. He is grieved at the heart when he gets a refusal. How did he weep over Jerusalem, saying, O, "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! How shall I give thee up Ephraim? How shall I deliver thee Israel? Mine heart is turned within me, my repentings are kindled together."

11. How glad is his heart when the consent of the bride is gained? He is so glad, that he calls heaven and earth to rejoice with him: for there is joy in heaven when but one sinner is converted: O then the cry is given, Rev. 19:5. "Let us be glad and rejoice, and give honour to him, for the marriage of the Lamb is come, and his bride hath made herself ready." The joy of that day is expressed by the joyful solemnity of a king's coronation, Cant. 4 last, "Go forth, O ye daughters of Zion, and behold King Solomon, with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart."

Now, is Christ so fond of a match with you, and will you be cool, careless, and averse? especially, if you consider by way of

Mot. 3. The vast disparity and disproportion between you and him. Never was there such an unequality in marriage between parties as here; and yet his love and kindness towards the bride makes him come over all inequality. O let heaven and earth, angels and men, stand amazed! He who is the Lord, the Creator of all the ends of the earth, offers to match with his own creature, the work of his own hand, Is. 54:6. "Thy Maker is thine Husband." He who is the ANCIENT OF DAYS, the EVERLASTING FATHER, offers to match with a forlorn infant cast out into the open field. He who is the most noble Branch of heaven or earth, offers to match with a vile prostitute, who had played the harlot with many lovers, whose father was an Amorite, and her mother a Hittite. He who is the Heir of God, Heir of heaven, the Heir of all things, offers to match with the children of Satan, and heirs of hell. He who is the greatest beauty of heaven and earth, the brightness of the Father's glory, offers to match with a bride, black as the Ethiopian, and spotted like the leopard, who is full of wounds and bruises, and putrefying sores. O let heaven and earth stand amazed at the condescension of the Bridegroom, and the folly of sinners in refusing such a match!

Mot. 4. To win your hearts to the Bridegroom, consider how much it will turn out to your advantage, if you take on with him as your Husband. View this in these following things.

1. The Bridegroom will clear, and ease you of all your debts. As for temporal and worldly debts he has a thousand ways to rid you of these, if he see it for his glory, and your good: for the earth is his, and the fulness thereof, and he bids you cast all your cares upon him, for he careth for his bride; he that paid a ransom for your souls, how will he not with that freely give you all things? But as to the debts you owe to law and justice, which indeed of all are the greatest and heaviest, heavier than you can bear, the least farthing of which you could never have paid, either by an eternity of obedience, or an eternity of punishment, that moment you close with Christ, you are cleared and discharged; the Bridegroom stands between you and all your creditors. You know the wife is not sueable at law while clothed with a husband, he answers for all. Just so when you close with Christ the better Husband, who is raised from the dead, you become dead to the law," Rom. 7:4 i.e. you have no more concern with the law, and the debts you owe to it as a covenant, either for obedience or punishment, than if they had never been; insomuch that, with joy and triumph you may lift up your heads in the presence of all your creditors or accusers, and say, 'Who can lay any thing to my charge? for it is Christ that died for my offences, and rose again for my justification and acquittance; I am under his covering, I am with him in the bride-chamber, where law and justice have no action against me.' O then, poor diver, broken and bankrupt sinner, go out and match with the Bridegroom, and that moment, "It is God that justifies you," saying, "I, even I am he that blotteth out your transgressions."

2. O Sirs, go out and meet the Bridegroom, and take on with him, and all your wants shall be supplied, be they never so great and many, Phil. 4:19. "My God shall supply all your need, according to his riches in glory, by Christ Jesus," The Bridegroom, as you have heard, has unsearchable riches: all the treasures of wisdom and knowledge, of grace and of glory, are in him; and out of his fulness you shall receive grace for grace; quickening grace, for he is the Resurrection and the Life; enlightening grace, for he is the Sun of righteousness, the bright and the morning Star; strengthening grace, for he giveth power to the faint, and increaseth strength to them that have no might. In a word, he will give grace and glory, and no good thing will he withhold from the soul that consents to marry him.

3. The Bridegroom will heal all your soul maladies: for he is well skilled in physic; he is the Physician of value, and there is no disease so obstinate, but he will cure it with a word speaking. Hast thou a hard heart? he will soften it, and turn it unto a heart of flesh. Hast thou a withered hand, that cannot work? well, he strengthens the weak and withered hand. Hast thou lame feet, that cannot walk? well, he makes the lame to leap like an hart. Hast thou a blind eye? or wast thou born blind? well, he has eye-salve to make the blind to see clearly. In a word, the first moment the soul matches with Christ, he begins the cure, and, against the day of consummation of the marriage, the bride will be fully ready, the good work will be perfected, and the bride will be presented "without spot or wrinkle, or any such thing."

4. O go out and meet the Bridegroom, and match with him, and he will bear all your burdens, let them be never so heavy: "Cast thy burden upon the Lord, and he shall sustain thee." Christ is the most sympathising Husband that ever was: If he see his bride or beloved spouse oppressed in spirit with any sort of trouble, be what it will, he is just afflicted in all her afflictions, and he will be with her in the fire and in the waters, that the fire may not burn, nor the waters overwhelm her. See how he speaks to his beloved spouse in her tossings, Is. 54:11. "O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and thy foundations with sapphires."

5. O match with the Bridegroom, and he will subdue all thy enemies, and make thee a conqueror, yea, more than a conqueror over them. They that match and take on with Christ, must indeed lay their account to have the armies of hell upon their top: The old serpent casts out water like a flood against the woman, and the remnant of her seed, that "keep the commandments of God, and have the testimony of Jesus Christ." But be not discouraged, poor soul; thy Bridegroom has already bruised the head of the old serpent, and, ere it be long, will also make thee to tread Satan under thy feet. He that stood between thee and avenging justice, will likewise stand with and for thee, in opposition to all enemies whatever. Let men and devils curse the bride of Christ, he will bless her. Let her be excommunicate, or cast out of the Church unto the devil's common, Christ will not affirm, but make void such sentences. In the ninth chapter of John, we read of a poor man born blind, whose eyes Christ had opened upon the Sabbath day, by making a little clay, and putting it upon his eyes. The Jewish Sanhedrim met; and under a very religious pretence of zeal for the Sabbath day, they convene the man before them, who professed Christ, in as far as he knew him; and thereupon they excommunicate him, and cast him out of the church, and held him as a Heathen man and a Publican. Well, was this sentence bound in heaven? No; so far from that, that ver. 35 when Christ heard they had cast him out (or excommunicated him, as in the margin), Christ seeks him out, and finds him, and manifests himself the more to him, as you may see, ver. 35–38: and, in the 39th verse, he passes a heavy doom and sentence upon them that had cast him out: "For judgement I am come into this world, that they who see not might see, and that they who see (or imagine that they are the only men that see things, or know them in a better light), might be made blind." Thus Christ will take up and defend his bride, to the confusion of them that do her hurt.

6. O match with the blessed Bridegroom, and he will manage all your concerns for you, and that both in heaven above, and earth below; for he has "all power in heaven and in earth." Thy Bridegroom, believer, will agent all thy business for thee on earth; for all the wheels of providence, they are rolled in a subserviency unto his design of love towards his beloved spouse and bride, Rom. 8:28; Deut. 33. "He rides upon the heavens in thy help, and in his excellency on the sky." And as for thy concerns in the high court of heaven, he is thy Agent and Advocate there, 1 John, 2:1, 2. "If any man sin, we have an Advocate with the Father," &c.

7. O match with Christ the Bridegroom, for he provides his bride in a large jointure. Although she contracts nothing with him but debt, and want, and poverty; yet he, in a way of free grace and love, contracts all things with her. See the tenure of the contract, 1 Cor. 3:21. "All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, for ye are Christ's, and Christ is God's." Oh! how well is the spouse of Christ provided, by virtue of the contract of the new covenant! He provides his bride of a crown, and "a crown of glory that fadeth not away." He provides her of "a kingdom that cannot be moved, an inheritance incorruptible, undefiled, and that fadeth not away." He provides her of "a city that hath foundations, whose builder and maker is God;" and a jointure house "not made with hands, eternal in the heavens." In a word, he contracts, that his own God and Father shall be her God and Father for ever. What more can the most enlarged heart desire? More "eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive."

Mot. 5. To win your hearts to the blessed Bridegroom, consider the excellency of the contract he makes with his bride. I told you in the entry, the contract is the covenant of grace and promise, transacted in eternity between the Bridegroom and his eternal Father, on the behalf of these whom the Father gave him, Psal. 89:3. "I have made a covenant with my chosen." And, in a day of power, when the bride gives her consent, that same covenant is made and established with her, Is. 55:3. "I will make with them an everlasting covenant, even the sure mercies of David." I shall name a few properties, and you have them all in a bundle together, Hos. 2:19, 20. "And I will betrothe thee unto me for ever; yea, I will betrothe thee unto me in righteousness, and in judgment, and in loving kindness, and in mercy. I will even betrothe thee unto me in faithfulness, and thou shalt know the Lord."

1. It is an everlasting contract; for thus saith the Bridegroom, "I will betrothe thee unto me for ever." As the contract bears date from the ancient years of eternity, so it runs forward to an eternity to come; and, Oh! who can form a right thought of never-ending eternity? Oh! it is a great, but comfortable word to the bride of Christ, "I will betrothe thee unto me for ever. I will make an everlasting covenant with them, that I will not turn away from them to do them good." Death breaks all contracts between man and wife, and nullifies the relation; but "neither death nor life, nor things present, nor things to come," shall separate between Christ and his spouse.

2. It is a just and righteous contract; for it stands bottomed upon the everlasting righteousness brought in by the Bridegroom, "I will betrothe thee unto me in righteousness." The righteousness of Christ is the condition of the contract of the new covenant. By his obedience unto death, he confirmed the covenant unto many; and he gifts this righteousness unto his bride as her wedding garment, and puts it on her with his own hand: Hence she sings, Is. 61:10. "I will greatly rejoice in the Lord, my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels."

3. It is a wise and well ordered contract; for, says the Bridegroom, "I will betrothe thee unto me in judgement," i.e. with great wisdom and understanding. This chariot of the wood of Lebanon, viz. the covenant of grace, was made by a greater than Solomon, in whom "are hid all the treasures of wisdom and knowledge." It was the result of the council of peace, between the Father and the Son, from all eternity, and therefore cannot but be well ordered in all things." It is the wisdom of God in a mystery, even his hidden wisdom, which none of the princes of the world knew. In other contracts between man and wife, there are sometimes very intricate and perplexing clauses, which occasion law-suits and vexations; but no such thing here, every thing is clear.

4. It is a most loving contract; for, says the Bridegroom, "I will betrothe thee unto me in loving-kindness." The love that Christ did bear to his bride from all eternity is the source and original of the whole of the match. The chariot of the wood of Lebanon is just paved with love for the daughters of Jerusalem. Love makes him to choose her for his bride from eternity; "I have loved thee with an everlasting love." Love made him lay down his life a ransom for his bride; "He loved me, and gave himself for me." Love made him draw her within the bonds of that covenant, whereof he is the Head; and love made all the promises of the contract; and love obliges him to fulfil them.

5. It is a gratuitous and free contract that he makes with her; for, says the Bridegroom, "I will betrothe thee unto me in mercies; and it is observable, that is in the plural number, because that there are a multitude of tender mercies with the Bridegroom towards the bride. She was in misery when he looked upon her, wallowing in her blood, without any eye to pity, or hand to help; but his tender mercies made him to spread his skirt over her, and to say unto her, Live; and thus his "mercy is from everlasting to everlasting upon them that fear him." His tender bowels yearn towards his beloved spouse, when he sees her in any distress and trouble; for, "in all her afflictions he is afflicted;" and although her afflictions be many, yet at length he relieves her out of them all.

6. It is a faithful and true contract; for he says, ver. 20. "I will betrothe thee unto me in faithfulness." The very name of the Bridegroom is faithful and true, Rev. 19:11. He is the Amen, the faithful and true Witness. He is not man, that he should lie, nor the son of man, that he should repent; and therefore the contract of the covenant is more sure than heaven and earth: his "covenant he will not break, nor alter the thing that is gone out of his lips, Is. 54:10. "The mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee."

7. It is an additional clause of the contract, Hos. 2:20. "(And thou shalt know the Lord.) I will give them an heart to know me, that I am the Lord." The Bridegroom manifests himself to the bride in another manner than he doth to the rest of the world, Is. 33:17. "Thine eyes shall see the King in his beauty." Hos. 6:3 "Then shall we know, if we follow on to know the Lord." This is the leading blessing in the contract of the covenant, and therefore called life eternal, John 17:3. "And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent." To see the glory of Christ, and to be with him, is just the culminating or consummating point of the happiness of the saints in heaven, John 17:24. But that which seems especially to be imported in the expression, "Thou shalt know the Lord," is, that the bride shall be admitted into the most intimate fellowship and communion with the Bridegroom. As, upon the consummation of the marriage, the bride and the bridegroom know one another, in a way of conjugal union and communion; so the bride of Christ shall enjoy the sweetest communion with the Lord, so as to be in case to say, with the spouse, "His left hand shall be under my head, and his right hand shall embrace me; and as a bundle of myrrh is my well-beloved unto me, he shall lie all night betwixt my breasts." Thus you see what an excellent contract it is that Christ makes with the bride. Now, this contract we bring unto you in a preached gospel, requiring you in God's great name to take hold of it, and subscribe it by the hand of faith, according to that prophecy and promise, Is. 44:5. "One shall say, I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand to the Lord, and sirname himself by the name of Israel."

Mot. 6. To engage you to go forth and meet and match with the Bridegroom, in a way of believing, consider, that, by the command of the Bridegroom, proclamation is made of the purpose of marriage with the bride, and no lawful objection or impediment is or can be made against the design. O, Sirs, we who are the friends and heralds of the Bridegroom, by commission from the Bridegroom and his eternal Father, have proclaimed, and continue to proclaim, from the tops of the high places, in the chief places of concourse, "Whoever will, let him come, and be the bride, the Lamb's wife. Unto you, O men (says he), I call, and my voice is to the sons of men." And what is his voice? See it, Is. 55:1–3. "Ho every one that thirsteth, come, &c. Incline your ear, and come unto me; hear, and your soul shall live, and I will make with you an everlasting covenant." Now, shall proclamation of marriage be made, and yet shall the bride draw back, and make the proclamation of none effect.

Mot. 7. Consider, that if you be pleased with the match, all parties are pleased.

1. The Father of the Bridegroom is pleased. The first motion of the bargain was made by him; he first proposed the match for his beloved Son, in the council of peace, saying, 'O my Son, wilt thou match with you company of Adam's family, and buy them off from the hand of justice, and betrothe them unto thee for ever? Mine they are, and I give them unto thee.' And as the Father proposed the match, so he presents his beloved Son unto the bride, saying, "This is my beloved Son, in whom I am well pleased; hear ye him. Behold my Servant whom I uphold, mine Elect in whom my soul delighteth." For what end doth the Father thus commend him unto you, if he be not pleased with the match? Yea, he commands and requires you to take him by the hand, 1 John, 3:23. "This is his commandment, that we should believe on the name of his Son Jesus Christ," &c.

2. As the Father of the Bridegroom is pleased, so is the Bridegroom himself, yea, as you heard in ten or twelve particulars, he is exceedingly fond of it. His delights were and are with the sons of men; he rejoices over the soul that comes to him, "as the bridegroom rejoiceth over the bride."

3. The friends of the Bridegroom, all faithful ministers, are pleased, yea, they travail as in birth, till they gain your consent to take your Maker for your Husband; and that day your consent is gained, they rejoice, and forget their sorrow, like a travailing woman when a man-child is born into the world.

4. Fellow virgins, all true believers, are well pleased and rejoice when a poor soul gives heart and hand to the Bridegroom, Psal. 45:14, 15. "The virgins, her companions that follow her, shall be brought unto thee: with gladness and rejoicing shall they be brought." Thus, I say, all parties are pleased. O, then, let it be a bargain, and go forth and meet the Bridegroom.

Mot. 8. As all parties on the side of the Bridegroom are pleased, so all things are ready, and therefore come to the marriage. The Bridegroom is ready, as the words of the text declare, Behold the Bridegroom cometh, go ye out to meet him; yea, he stands at the door, and knocks. The Holy Ghost, the Comforter, is ready to cast the everlasting knot, saying, "To-day, if ye will hear his voice, harden not your hearts." He is ready to give the bride "the oil of joy for mourning, and the garment of praise for a heavy spirit." The contract of the covenant is ready, being signed by the Father, saying, Is. 42:6. "I will give thee for a covenant unto the people;" and the Bridegroom has signed it with his own blood, Dan. 9; Heb. 9. The marriage house is built, and ready for the reception of the bride, Prov. 9 at the beginning, "Wisdom hath builded her house, she hath hewn out her seven pillars." The marriage supper is ready, "My oxen and my fatlings are killed, Matth. 22.: and Prov. 9:2. "Wisdom hath killed her beasts, she hath mingled her wine, she hath also furnished her table," &c. In a word, all the angels and saints in heaven, all ministers and Christians upon earth, are ready to clap their hands, and to tune their harps, and there will be joy both in heaven and in earth, at your going forth to meet the Bridegroom.

Mot. 9. Go forth, and meet the Bridegroom in a way of believing; for sad, sad, will be the event, if you do not, after all that has been said. Why, say you, What will be the event? or what will follow?

1. You will sadden the heart of the Bridegroom, who is the joy of heaven and earth. How sad a heart got he from the Jews, when he grieved for the hardness of their hearts, and when he wept over them! And will you follow their footsteps, and grieve the heart of your God also?

2. If you go not forth to meet him, he will depart from you, and give you up, Gen. 6:3. "My Spirit (says he) shall not always strive with man." Psal. 81:11. "My people would not hearken unto my voice; Israel would none of me, so I gave them up," &c. Many a sad wo will befall you upon his departure, Hos. 9:12. "Yea, wo also to them, when I depart from them."

3. He will go to his Father that sent him, and enter a complaint against you, saying, 'O Father, according to thy command, I went and proposed myself as a Bridegroom to such a people or person, but they refused the match, they cast the bargain." And O how will God the Father resent the indignity? John 3:18, 36. "He that believeth not, is condemned already, and the wrath of God abideth on him. There remains no sacrifice for such a sin:" For, in so doing, you trample the blood of the Bridegroom under your feet, Heb. 10:26, 29.

4. Heaven and earth, and the whole creation, will be astonished, and horribly afraid at you, in preferring other lovers unto him, who is altogether lovely, Jer. 2:12, 13.

5. Sin, Satan, and the world, will pick you up, and lead you captive, and God will say, They are joined to their idols, let them alone, Hos. 4:17 seeing they continue in covenant with death, and at agreement with hell, Is. 28:15. Let them go, and see what the end will be: "I have purged thee, and thou wast not purged, and therefore thou shalt not be purged from thy filthiness any more," Ezek. 24:13.

6. Remember, despised love issues out in flames of wrath and resentment, Prov. 1:24. "Because I have called, and ye refused, I have stretched out my hand, and no man regarded;" ver. 26. "I also will laugh at your calamity, and mock when your fear cometh."

Sirs, I am afraid, that some if not many of you in this place, are more taken up in drinking, caballing, and peuthering about your ensuing elections, than you are about this important affair of having your own souls, and the souls of others, matched unto the Son of God. Your heads and hearts are so filled with these sinful and trifling matters, that the Bridegroom cannot get a hearing. Yea, you are "like the deaf adder that stoppeth her ear, which will not hearken to the voice of charmers," Psal. 58:4, 5. But, dear friends, allow me to reason the matter with you, in the name of God, Is. 55:2. "Wherefore do you spend your money for that which is not bread, and your labour for that which profiteth nothing?" What will the gain of the election or the gain of the whole world avail, if you lose your own souls by not going forth from these things to meet the Bridegroom? For the Lord's sake remember, that if you do not go forth, and meet him, and match with him by faith now, you shall meet with him and see him shortly upon the back of death, and at the last judgement, Rev. 1:7. "Behold he cometh with clouds, and every eye shall see him," and you also that pierced his heart by unbelief, and then you will wail because of him: O how will you look him in the face, whose offers of love you despised? What will you do? and what blushing and confusion of face will fly up unto your breast and countenance, when you shall see your despised lover sitting upon his white throne, with all his holy angels, "ten thousand times ten thousand, and thousands of thousands, ministering unto him?" Oh, "to whom then will ye fly for help, and where will ye leave your glory?" Is. 10:3. How will you choose rather, if possible, to be buried under rocks and mountains, than appear before the face of him (Rev. 6:16), who once in a day courted your affections and consent to be his bride, but was maltreated, rejected, and despised by you? You said by your practice, we will not go with this man, Gen. 28:5–8 we will not have him to rule over us, Luke 19:14. "Let God depart from us, for we desire not the knowledge of his ways; what is the Almighty that we should serve him," Job 21:14. Therefore the dreadful and awful sentence shall go forth against you, Matth. 25:41. "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels," and thereupon you shall be hurried by legions of devils into everlasting torments. O consider these things in time, ye that forget God, and make light of the offers of the Bridegroom's love, lest he tear you in pieces, when there is none to deliver.

2dly. But I do not love to conclude with the thunders and lightnings of Mount Sinai, but choose rather to turn again to Mount Zion, and to cry again, and again, Behold the Bridegroom cometh, go ye out to meet him. Go forth, O ye daughters of Zion, and behold the beauty and excellency of the true King Solomon, Cant. 3:11. "O that this may be the day of his espousals, and the day of the gladness of his heart." Behold how glorious he is in his apparel, and how he comes travelling from Edom, and from Bozrah, in the greatness of his strength, in order to meet you, and will not you go forth and meet him? The Bridegroom began his journey towards you, from the early ages of eternity, Mic. 5:2. For his goings forth were of old, from everlasting. He left the glory he had with his Father before the world was, and travelled up and down this world for his spouse, for about the space of thirty-three years, in poverty, reproach, and persecution; he travelled through seas of wrath, and the Jordan of death, and then back again to heaven, in order to bring about the match; and, since his ascension, he has been travelling in the chariot of the everlasting gospel, first among the Jews, and then among the Gentile nations; and he is come even unto these isles of the seas, and utmost parts of the earth; he has been long stretching out the arms of redeeming love unto Scotland, and unto the inhabitants of Stirling, crying, Behold me, behold me: How gladly would I gather you, unto me as the "hen gathereth her chickens under her wings!" Matth. 23:37. How would my soul rejoice over you, as the bridegroom rejoiceth over the bride, if you would but entertain and embrace me as your Bridegroom! I, who am your Maker, will be your Husband, and betrothe you unto me for ever. Well then, Sirs, take on with the best of Husbands, and say with thy whole heart and soul, Thine are we, O David, and on thy side will we be, thou Son of Jesse, 1 Chron. 12:18. O let it be an everlasting bargain, that shall never be dissolved.

Oh! may some poor soul say, gladly would I go forth and meet the Bridegroom, and present myself as the bride, the Lamb's wife; but when I begin to think of it, there are a thousand obstacles east in my way, which I know not how to surmount.

Well, let us hear what either the devil, the world, or an evil heart of unbelief, has to say; for there is no objection they can offer, that is of any relevance; the blessed Bridegroom has removed all impediments on the side of law and justice, by his obedience unto death; and he stands ready to answer, and we in his name and authority are ready to answer, whatever may come from any other airth.

Object. 1. Oh! may some poor dejected soul say, 'The distance between the Bridegroom and me is so great and infinite, that I can never think it will be a bargain; he is God's first-born, higher than the kings of the earth; will he ever match with me, a poor despicable worm, who am but nothing, yea, less than nothing and vanity.'

Answ. It is true, the distance between him and you is great as he is the Son of God, God co-equal with the Father; and if he had not removed this bar, by taking the human nature into a personal union with himself, there could never have been any such thing as a spiritual marriage between him and any of Adam's race; "But though he be in the form of God, and thinks it not robbery to be equal with God," yet he has become our equal also, by the assumption of the human nature; that so, being upon a level with us, he might betrothe us to himself for ever. Since he has come over the mountain of infinite distance, both natural and moral, let not the distance of parties be any impediment on your side; but consider the greater the inequality of the match be, the more are the riches, freedom and sovereignty, of the grace of God exalted, and this is the great plot of heaven, Is. 57:15. "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place"—To which no man can approach, 1 Tim. 6:16. "With him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." God would have us, and all the world, to know that his ways are not our ways, nor his thoughts our thoughts; but as the heavens are higher than the earth, so are his ways higher than our ways, and his thoughts than our thoughts. It is God's way to pass by the great, the rich, and the wise and noble, and to pitch upon the weak, the poor and contemptible things of the world, "that no flesh may glory in his presence."

Object. 2. May another say, 'I am a poor deformed creature, there is nothing desirable in or about me, I am a transgressor from the womb, conceived in sin, and shapen in iniquity, altogether as an unclean thing; will ever the glorious Bridegroom match with the like of me?"

Answ. If Christ stood upon this objection, he could never have a bride among the race of Adam; he never married any of Adam's race because of their beauty or comeliness, but that he might make them beautiful, through his comeliness, that he puts upon them, Ezek. 16:8–12.

Object. 3. But Oh! 'My transgressions are multiplied, innumerable evils compass me about, and my sins have been highly aggravated against light, against love, against covenant vows and engagements: I gave my consent unto Christ, but I have hidden back, and therefore, Christ will never look upon me.'

Answ. Be it so as you say; yet, if you will return, he will receive you graciously, Jer. 3:1. Though "thou hast played the harlot with many lovers, yet return again to me;" and Is. 1:18. "Come now and let us reason together, saith the Lord: though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool." Remember the example of Manasseh, Mary Magdalene, Paul, and many others; the same mercy and grace that saved them, is as able to save you: his "hand is not shortened that he cannot save," &c.

Object. 4. 'I am lying in a dunghill of sin and misery, the Bridegroom will never look upon me.'

Answ. He raiseth the poor out of the dust, and lifteth the needy out of the dunghill, and sets them with princes: See what a dunghill the poor Israelitish infant was lying in, when the Lord passed by, and said unto it, Live, Ezek. 16. "Though ye have lain among the pots, yet will I make thee as the wings of a dove, covered with silver, and her feathers with yellow gold."

Object. 5. 'I am so miserable, the Bridegroom will never look upon me.'

Answ. That is a mistake, for the Bridegroom's name is merciful, and his mercy is in the heavens.

Object. 6. 'I am blind,' says the sinner. Christ answers, "I recover sight to the blind;" Christ says to blind, "Laodicea, I counsel thee to buy of me eye-salve that thou mayest see."

Object. 7. 'I am naked, have no robe of righteousness to cover me.' Ay, but (says the Bridegroom) give but thy consent, and I will bring forth the best robe in heaven, and cover the shame of thy nakedness that it may not appear.

Object. 8. 'I am poor, and so poor, that I have no desireable qualification to recommend me.' Answ. The Bridegroom, "though he was rich, yet he became poor, that, through his poverty, we might be made rich." He has abundance of gold, "gold tried in the fire, unsearchable riches;" and all his riches are thine, that moment you consent to him.

Object. 9. 'I am dead, there is not the least spark of spiritual life in me, and therefore the Bridegroom will never look upon me.'

Answ. "Hear (says the Bridegroom to the dead), and your souls shall live," Isa. 55:3. "And I will make an everlasting covenant with you, even the sure mercies of David; he that believeth in me, though he were dead, yet shall he live, for I am the resurrection and the life:" And if thou be but groaning under a sense of thy deadness, it is a sign of some life, for the dead do not use to tell any such tales of themselves. See what Christ doth to the dead, Eph. 3:1. "You hath he quickened, who were dead in trespasses and sins," Ezek. 31. "The spirit of life quickeneth the dry bones."

Object. 10. 'I do not know if ever the Bridegroom loved me, or choosed me.'

Answ. He has revealed his love in the proposal of marriage that he makes thee in the gospel of his grace. He has said that he is willing; and he swears on his life, that he has "no pleasure in the death of the wicked, but rather that they would turn unto him and live." He declares, that he hates putting away; and that him that comes to him, he will in no ways cast out, that "the promise is unto you, and to your children, and to all that are afar off."

Now, your way is, to take him by his word, and to judge of his thoughts and purpose by his word; for "those things which are revealed belong unto us, and to our children for ever." I illustrate the case in hand, by a familiar similitude of a proposal of marriage made unto a woman; the man that is in suit of her, not only proposes and profers love to her, but he solicits and courts her consent; he forms the contract to the greatest advantage; he makes over himself and his whole estate unto her, and confirms his ingenuity by his oath, that she may not have any doubt of his love and affection.

Now, if after all, the woman should say, I will not consent to marry this man, because I do not know if he really loves me; would not every body look upon the woman as most ridiculous and unreasonable? and, in this case, does she not charge the man with the most horrid disingenuity? Well, this is the very case: how should you know the love of Christ to you, but by his offers, promises, intreaties, and declarations of his love; and to doubt of his love, is to charge him foolishly with deceitful dealing: and O! do not treat him so any more, but believe, and see his salvation.

Object. 11. 'Oh! God, is angry with me, I think I see frowns in his countenance, when I begin to think of matching with his beloved Son.'

Answ. You are in a great mistake; for the main ground of his controversy with you is, because you do not go forth to meet his beloved Son: And that moment you receive him by faith, you shall find him a well pleased God; for to as many as received him, as their Saviour, Husband, King, Priest, and Prophet, John 1:12 "to them gave he power to become the sons of God."

Object. 12. "You urge me to wed by faith the Bridegroom, and gladly would I do it, but I find an entire impotency, and inability in myself, and it is only the power of God that must do the work; and therefore, all you have said is in vain, till a day of power come.'

Answ. It is true, it is the power of God that must make a sinner willing; but the way that this power is exerted is, by convincing the sinner of his own inability either to will or to do, that so he may put the whole work in the Lord's hand. And if this be your case, the good work is already begun; and he that has begun to convince you, and humble you under a sense of your own impotency, he will carry it on, and finish the matter; for he has said, Psal. 110:3. "Thy people shall be willing in the day of thy power," Isa. 40:29. "He gives power to the faint, and to them that have no might increaseth strength."

I conclude this exhortation with two or three advices.

1. Be convinced and persuaded of your dangerous and deplorable case, while married unto the law, and your lusts; for which see the use of reproof and lamentation.

2. Conceive and entertain hopes of getting the match between Christ and you accomplished and brought about. A hopeless despair as to this matter cuts the sinews of all activity: "There is no hope; no, for I have loved strangers, and after them will I go," Jer. 2:25 and therefore, "it is good that a man should hope," Lam. 3:26.

3. Be much in studying the love of God in providing such a help every way meet for you. It was an evidence of God's kindness to Adam, when he said, "It is not good that the man should be alone," Gen. 2:18. I will make "him an help meet for him." Much more is it an evidence of the love of God to lost man, that he has laid help for him upon one that is mighty, Psal. 89:19.

4. I recommend to you to be much in studying the love of the eternal Son of God, in marrying the human nature unto a personal union with the divine, that he might act the part of a Kinsman Redeemer. Oh! think what he has done in order to get a bride for himself in Adam's family, for one love kindles another, and "we love him because he first loved us," 1 John 4:19.

5. Be much in viewing the glorious fulness and suitableness of the Bridegroom through the lattices of the word read and preached; "For all—we beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory," &c. 2 Cor. 3 last.

6. Oh! cry and plead much for the purchased and promised Spirit, that he may glorify Christ, and testify of him to your souls, according to the promise of the Bridegroom, before he left this world, John 16:14. "He shall glorify me, for he shall receive of mine, and shew it unto you."

7. In matching with the Bridegroom, disband all other lovers, saying with Ephraim, Hos. 14:8. "What have I any more to do with idols." Is. 26:13. "O Lord my God, other lords besides thee have had dominion over me, but henceforth by thee only will I make mention of thy name." If you be for me (says Christ), let these soul-murdering lusts go; let go your lust of covetousness, your lust of uncleanness, your lust of pride, malice, revenge, your lust of drunkenness and gluttony; for as no man can serve two masters, Matth, 6:24 so can no man be married unto Christ and these lusts at once; Christ says, Destroy these, crucify them, "Mortify the deeds of the body," Rom. 8:13. "Fornication, evil concupiscence, and covetousness, which is idolatry," Col. 3:8. I came to destroy these works of the devil, John 3:8. And therefore give a bill of divorce to them, if you would follow me.

I shut up this discourse with a word of counsel and advice to believers, who, through the power of grace, have been determined to go forth and meet the Bridegroom.

Oh! bless the Lord that ever gave you counsel to do so, for this was never effected by the power of nature, but only by the power of victorious grace, Psal. 110:3. "Thy people shall be willing in the day of thy power." Thou wast dead in sin, Eph. 2:1 but he "passed by thee, and said unto thee, Live," Ezek. 16:6. Thou wast full of enmity against God and his anointed, Psal. 2:2, but he captivated thy heart with his own love, and loveliness. Who made thee to differ from others that are left behind, "in the gall of bitterness, and in the bond of iniquity?" Why, it was the blessed Bridegroom that drew thee to him with the cords of his own love; and therefore let the high praises of the Bridegroom, and of his eternal Father, be continually in thy mouth, Psal. 149:6; John 6:44. "No man can come to me, except the Father which hath sent me draw him." Let the bride, the Lamb's wife, put much confidence in the Bridegroom; and well may she do it, for he is "the confidence of all the ends of the earth, his name is FAITHFUL and TRUE," Rev. 19:11.

THE NEW TESTAMENT ARK OPENED AGAINST THE DELUGE OF DIVINE WRATH

HEB. 11:7.—By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house.

THE FIRST SERMON ON THIS TEXT

IN the preceding chapter, the apostle, in the close of it, had exhorted the believing Hebrews to persevere in the faith; and to enforce the exhortation, he demonstrates, in this chapter, the excellency of the grace of faith, and that, first, Abstractly in itself considered, ver. 1–3; secondly, By laying before them the example of their believing ancestors, both before and after the flood.

This verse which I have read contains the example of the faith of Noah, who was the last patriarch of the old world, and the first of the new world; I mean the last before, and the first after, the flood. More particularly in the words you have these things.

1st, An alarm sounded, (warning is given by God of things not seen as yet.) The party that gives the warning is God. And when God speaks or warns, well doth it become all the inhabitants of the earth to listen, Psal. 50:1, "The mighty God the Lord hath spoken, and called the earth, from the rising of the sun unto the going down thereof." When the lion roars, the beasts of the field tremble. The subject matter of the warning is about things not seen as yet; that is, the approach of the general deluge, or destruction of the whole world by water, of which there was not the least visible appearance when the warning was given of God. Sirs, the word of God deals mostly about things that are not seen, things invisible and eternal, which as yet lie behind the curtain; hence faith, that believes the word of God, is called, ver. 1 of this chapter, "the evidence of things not seen;" a setting to the seal to what God says, though not obvious unto sense.

2dly, In the words we have the person, and the only person, that took the alarm in all the old world, viz. Noah, whose character we have, Gen. 6:9, "a just man, and perfect in his generation." He was a just man, being justified by faith, in the promised seed of the woman; and he was a holy man, whose walk and conversation justified his faith, in the view of the ungodly inhabitants of the old world. And being such a person as lived near God, God takes him upon his secrets, and imparts that unto him, which was hid from all the world besides. "The secret of the Lord is with them that fear him, and unto them will he shew his covenant." Yea, sometimes he not only imparts to them the secrets of his covenant, and the mysteries of his kingdom; but also the secrets of his providence, what he is about to do in the world: so did he unto Noah; and so did he unto Abraham, when he was about to destroy Sodom: "Shall I hide from Abraham the thing that I do?" The Lord will do nothing, but he will reveal it unto his servants the prophets. It is dangerous to pry curiously into the secrets of God's purpose or providence, but when he is pleased to reveal them, they are welcome.

3dly, We have the way how the warning was taken by Noah. It was by faith; that is, he believed the word of God, that the flood would come: and the ground of his believing was the faithfulness and power of God; his faithfulness, "for it is impossible for God to lie;" and his power, that was able to give being to his word of threatening, as well as his word of promise.

4thly, We have the affection of Noah's soul, that was stirred or exercised by this awful warning of the approaching deluge; he was moved with fear. When faith sees a smiling and reconciled God in Christ, it moves the soul with joy and gladness, yea, a "joy unspeakable, and full of glory." But when faith sees a frowning or a threatening God. then it begets fear, not a slavish, but a filial fear; like a dutiful child, that falls a-trembling when he sees the rod in his Father's hand, and anger in his countenance. Such was the fear of Noah; and God declares, that he has a particular regard unto the soul that thus fears him, Is. 66:2, "To this man will I look, who is poor, and of a contrite spirit, and who trembleth at my word."

5thly, We have the wise improvement that Noah made of God's warning concerning the deluge: why, his faith and fear excited him to prepare an ark: "The wise man (saith Solomon) foreseeth the evil, and hideth himself." True faith of God's operation is a sagacious grace; it takes up things not as yet seen, dangers that are out of the view of the rest of a blind world, and provides for safety against approaching dangers. So here, Noah's faith engages him to prepare an ark against the deluge. Noah had not the ark to build when the deluge came; no, it was ready for use, when the windows of heaven, and the fountains of the great deep, were opened; and the fruit and effect of his faith and fear, and diligence in preparing of the ark, was the saving of himself and his house.

Now, I do not stand so much upon the literal, as the mystical and spiritual intendment of all this. The history and mystery of the Old Testament is opened and unveiled in the New Testament. It is granted by all, that the deluge of water, whereby God destroyed the old world, was a typical representation of the wrath of God that is revealed from heaven against all the wickedness and ungodliness of the children of men, which will infallibly sweep away the wicked, and all the nations that forget God, into hell: and that Noah's ark was a type of Christ, and of that salvation that believers have in him, from the wrath of God, and the curse of the broken law; for "whosoever believeth in him, shall not perish, but have everlasting life," The apostle Peter gives us an hint, and that not an obscure one, of what I am saying, concerning this typical design of the deluge and ark, 1 Pet. 3:19–21, "By which also he went and preached to the spirits in prison: which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is eight souls, were saved by water. The like figure whereunto, even baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God), by the resurrection of Jesus Christ." Where, by the spirits in prison, we are to understand the souls of the inhabitants of the old world, who, in the days of Peter, were imprisoned in hell, but in the days of Noah, they were alive in their bodies. Noah, by the direction of the spirit of Christ, went and preached to them, and warned them of the approaching deluge; but they never regarded him, but went on in their sinning trade, until the water came, and carried them away, except eight souls that were saved in the ark. Now, there is the type, and then follows the anti-type, ver. 21, "The like figure whereunto, even baptism, doth also now save us," &c.

The main doctrine that I have in view from the words, is as follows.

DOCT.—"That Christ is the great New Testament Ark into which sinners must enter, if they would be saved from the deluge of divine wrath."

The method, through divine assistance, shall be as follows.

I. I would speak a little of the wrath of God, with allusion unto the universal deluge.

II. Of the warnings God has given, and is still giving, of the deluge of his wrath.

III. I would speak of Christ as the only ark wherein safety is to be found.

IV. Speak of the access that sinners have to this New Testament Ark.

V. How it is that a sinner enters into this ark, so as to be saved from the deluge.

VI. Deduce some inferences, and make some application of the whole.

I. The first thing is, to speak a little of the wrath of God, with allusion unto the universal deluge in the days of Noah.

1st, then, The sin and wickedness of the old world was the procuring cause of the deluge, Gen. 6:5–7, "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually, And it repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man, whom I have created, from the face of the earth, both man and beast, and the creeping things, and the fowls of the air; for it repenteth me that I have made them."

Now, I say, as the sin of man procured a deluge of water, so doth it procure the deluge of the wrath of God, that is or has been revealed against all the wickedness and ungodliness of the children of men. Before sin entered into the world, God and man lived in perfect amity and friendship; Man was the darling of heaven, God's viceroy; and he gave him a sovereignty over all the works of his hands, Gen. 1:18. But no sooner had man sinned, but a dismal cloud of wrath began to hover over man's head, which had dissolved in a shower of snares, fire, and brimstone, to the destruction of all mankind, had it not been for the interposition of a second Adam, the eternal Son of God, who undertook to take away the sin of the world. For his sake, and upon the account of his satisfaction unto justice, a stop is put to the execution of divine vengeance. But that same flood of wrath will run with the greatest violence against all unbelievers, who reject him, and his great salvation, Heb. 2:3 and 10:28, &c.

2dly, God did not take the inhabitants of the old world in a surprise; but gave them warning before the flood came and destroyed them: he dealt with them by the ministry of Noah for the space of one hundred and twenty years, Gen. 5:32 compare with 6:11, in order to reclaim them, but all in vain,

Just so, God is long-suffering, and slow to wrath, towards the children of men. He doth not speedily execute judgment, like man, in a fury and rage; no, but he waits to be gracious; he warns of the wrath to come, and beseeches and entreats them to turn from their evil ways: Forty years was his spirit grieved with that generation of Israel in the wilderness, until at length he sware in his wrath that they should never enter into his rest; but many a time he turned away his wrath, Psal. 68:3–8, before it came to that.

3dly, When the appointed time for the execution of the threatening against the old world came, God made the heavens and the earth to combine for their destruction; for both the fountains of the great depth from below were broken up, and the windows of heaven above were opened upon them, Gen. 7:11.

Just so, God, who is the Lord of hosts, and doth whatsoever he wills in the army of heaven, and among the inhabitants of the earth, Dan. 4:35, can and will arm the whole creation against impenitent sinners: he can command the earth to open its mouth, and swallow up its inhabitants, as it did Koran, Dathan, and Abiram, Numb. 16:31, 32; and he can call for hosts of angels, and celestial luminaries, to avenge his quarrel upon rebellious sinners, as he did in the case of Sennacherib, 2 Kings 19:35, and the inhabitants of Canaan, Exod. 33:2.

4thly, The waters of the flood were irresistible. All the inhabitants of the old world, with their united force, though many of them were giants, men of huge stature and strength, Gen. 6:4, yet they were not capable to stop the current of the flood.

Sirs, the wrath of God, when it breaks out upon Christ-despisers, cannot be stopped by all the power of angels or men: "Who hath hardened himself against God, and hath prospered?" Job 9:4. "Who would set the briers and thorns in battle against him, he would go through them, he would consume them together, Is. 27:4. "The stout-hearted are spoiled, the men of might cannot find their hands," when God contendeth, &c., Psal. 76:5.

5thly, The waters of the deluge overflowed all the refuges that the inhabitants of the old world fled to for shelter. We may easily imagine, that they would fly to the highest rocks and mountains to save themselves from the waters; but the waters swelled and rose, until it covered all the high hills and mountains on the face of the earth, under the whole heaven, Gen. 7:18–20, there was no shelter left them.

Just so is it in the case before us. Sinners, when they hear of the wrath and vengeance of God pursuing them on the account of sin, they fly to the hills and mountains of their own making. Some fly to the mountain of general mercy: but God sweeps away that; for "he that made them will not have mercy on them, and he that formed them will shew them no favour," Is. 27:11. Some fly to the refuge of an outward profession of religion, and think to find shelter there; but the water of God's wrath pursues them there, as it did the foolish virgins with their empty lamps, Matth. 25:6. Others they fly to the mountain of the works of the law; but the deluge pursues them there, "for by the works of the law shall no flesh be justified," Gal. 2:16. Thus God makes "the hail to sweep away the refuge of lies," Is. 28:17.

6thly, The flood was universal; it spared none but those that were in the ark. In like manner, the flood of God's wrath will destroy all that are out of Christ; "for there is none other name given under heaven among men, whereby we must be saved, but the name of Jesus," Acts 4:12.

II. The second thing was, to speak of the warnings that God gives of the deluge of everlasting wrath that is to come upon all Godless and Christless sinners; for as God warned the old world of the deluge of water, 1 Pet. 3:20, so doth he warn the inhabitants of this world, particularly of the visible church, of the wrath to come.

I shall not stay upon this, having lately had an occasion, from Job 9:4, to present before you a great many beacons of divine wrath, that he has set up in the scriptures of truth, to warn sinners, that they split not on the same rocks on which others dashed their souls into a hell of eternal wrath and misery. No man can read his Bible, or hear the gospel preached, but he must hear of a wrath to come from God upon impenitent sinners: "Except ye repent (says Christ), ye shall all likewise perish," Luke 13:3. God "shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses," Psal. 68:21. "The wicked shall be turned into hell, and all the nations that forget God," Psal. 9:17. And, of all sorts of sinners, the wrath of God will burn hottest against gospel and Christ despisers: "It shall be more tolerable for the land of Sodom and Gomorrah, in the day of judgement, than for such," Matth. 10:15. A notable word to this purpose you have, Heb. 10:28, "If they that despised Moses' law died without mercy, under two or three witnesses of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace."

HEB. 2:7.—By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark, to the saving of his house.

THE SECOND SERMON ON THIS TEXT

HAVING spoken to the two first heads of the method, I now go on to

III. The third thing proposed, which was, to speak a little of Christ, as the great New Testament Ark, that God has provided for saving sinners from the deluge of his wrath.

1st, The ark was a mean of God's preparing for the salvation of Noah and his family. It is true, Noah built the ark; but it was entirely at God's order and direction. It would never have entered into Noah's head or heart to build the ark, if God had not given him the plan of it.

Just so, Christ is a Saviour of God's providing and appointment. The plan of man's redemption by Christ was laid in the heart of God; it is the wisdom of God in a mystery. Men and angels would have been at an eternal stand, if it had been put to them, how man should be saved from the wrath of God, and the curse of the law, in a consistency with the justice, holiness, truth, and faithfulness of God. The whole creation cried, Your help is not in us. Well, but God devises a way; the Son of God shall be incarnate, and be substitute in the room of sinners; and by his obedience to death, justice shall be satisfied, and the honour of the law repaired, and "whosoever believeth in him shall not perish, but have everlasting life," John 3:16; Psal. 118:23, "This is the LORD'S DOING, it is wondrous in our eyes." We find God glorying in it as the chief of his ways, Psal. 89:19, 20, "I have laid help upon one that is mighty, I have found David my servant," &c.

2dly, The ark was very large and capacious, as is clear from the account that we have of it, Gen. 6:14–19. And it was necessary it should be so, considering that it was the common receptacle, not only of Noah and his family, but of all sorts of beasts, birds, and living creatures, that were upon earth, and necessary provision for their subsistence, for the space of about a whole year.

But, Sirs, the New Testament Ark is far more large and capacious than Noah's ark; for he is none other than the infinite and incomprehensible God, in the person of the eternal Son, who made all things, John 1:3, compare with Heb. 1:3, and upholds them by the word of his power. As there was room and provision in the ark for all the living creatures of every kind that entered into the ark; so there is room in Christ for all that will come, be they Jew or Gentile, Barbarian, Scythian, bond or free, male or female, it is all one. Ye are welcome to enter into the New Testament Ark, John 3:16, and 10:9.

3dly, All that entered into the ark were saved, but all that did not enter in perished, Gen. 7:21–23. Just so is it here, Mark 16:16, "he that believeth in Christ shall be saved, but he that believeth not shall be damned."

4thly, Noah's ark was a piece of grand folly to the wits of the world: no doubt they would flout him and mock him as a fool, while he was a preparing the ark, to the saving of his house. Just so Christ, and the way of salvation through his death, "is to the Greeks foolishness, and to the Jews a stumbling block," 1 Cor. 1:23.

5thly, Hence it came that few, only eight souls, entered into the ark, and were saved, Gen. 7:18. Just so is it here, Christ "is despised and rejected of men," Is. 53:3, and therefore few come unto him, Matth. 22:14, "Many are called but few are chosen," chap. 7:14, "Strait is the gate, and narrow is the way that leadeth unto life, and few there be that find it."

6thly, Although there were but few saved in the ark, yet it was a great evidence of God's love and kindness to man, that any of them were spared, when they all deserved to die, Gen. 6:5, 2, 12. Just so here, although there are but few that are saved, yet his providing a Saviour, and saving a remnant of mankind by Christ, is a wonderful instance of his love and kindness to mankind, 1 John 4:9, "In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him." See John 3:16, "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."

7thly, The ark, after it had been tossed upon the waters for about seven months, at length rested upon the mountains of Ararat, Gen. 8:4, so Christ, our New Testament Ark, after he had been tossed in this world, and torn in his name, person, miracles, and ministry, he rested from his work and warfare, in his resurrection and ascension; after he had suffered, he entered into his glory, Luke 24:26, having finished the work the Father gave him to do, he rested in heaven, and is repossessed of that glory he had with the Father before the world was," John 17:4, 5.

8thly, They that were saved in the ark (viz. Noah and his children) became heirs of a new world, Gen. 9:10, &c. So all that are saved by faith in Christ become heirs of God, and of glory, and are "begotten into the lively hope, to an inheritance incorruptible, and undefiled, and that fadeth not away, 1 Pet. 1:3, 4.

9thly, Noah and his family, after they were saved by the ark, got a promise, That the water should never more destroy the earth, Gen. 9:9–11.; and, in token thereof, the bow was set in the clouds, ver. 12–17.

So all that fly to Christ are secured by God's covenant and promise from the wrath and curse of God, Rom. 8:1, "There is, therefore, now no condemnation to them who are in Christ Jesus," See Is. 54:10–12, "For the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed. O thou afflicted, tossed with tempest, and not comforted, behold I will lay thy stones with fair colours, and lay thy foundations with sapphires. And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones." We read, Rev. 4:3, of a rainbow about the throne of Christ, which alludes unto the transaction with Noah anent the flood.

10thly, All sorts of creatures, clean and unclean, were admitted into the ark, without distinction, Gen. 7:8, 9. The ark was open to them all.

Just so is it now, under the New Testament, since the coming of Christ in the flesh, the gospel of the grace of God is preached promiscuously unto Jews and Gentiles, without any distinction. It is true, before the death of Christ, and during his personal ministry on earth, the poor Gentiles were excluded, and the disciples, when sent to preach the gospel, it was only to the cities of the Jews, but they were discharged to go into the way of the Gentiles, or to enter into any of the cities of the Samaritans, Matth. 10:5, But after his death and resurrection, their commission is enlarged, and the door is cast open unto all nations, Mark 16:15, "Go ye into all the world, and preach the gospel to every creature." It is true, the apostles, even after the resurrection of Christ, and the down-pouring of his Spirit in his extraordinary gifts, could not receive this commission of preaching the gospel to every creature; they continued preaching it to the Jews only, Acts 10:19, until they were cured of their mistake, by Peter's vision of beasts, clean and unclean, Acts 10:11–16, and the Holy Ghost his falling down upon the Gentiles, as well as upon the Jews, ver. 44; and thereupon they began, according to their commission, to preach the gospel to all without any distinction; and when the Jews refused the gospel, the apostles turned themselves unto the Gentiles, Acts 13:43–49. So that I say, as Noah admitted of beasts clean and unclean into the ark, in order to their being saved from the deluge; so our great New Testament Ark is opened to sinners of all sorts and sizes; if they be descended of the first Adam, they are all welcome to a second Adam, Prov. 8:4, "Unto you, O men, I call, and my voice is to the sons of men." But this leads me to

IV. The fourth thing in the method, which was to speak a little of the door of access unto the New Testament Ark.

Noah's ark stood open until all the creatures that could not subsist in the waters had entered in, and until the deluge broke out, Gen. 7:7–9; for, if it had been shut, no creature could have entered into it, or been saved.

Just so, if there were not a way or door of access unto Christ, no flesh could be saved. But we bring you good tidings of great joy, Luke 2:10. Christ is a common Ark, a common Saviour, to sinners of mankind: And to encourage poor perishing sinners to come to him, I will tell you of several doors by which entrance by faith is to be had into the New Testament Ark, that you may not perish in the deluge.

1st, The door of the revelation of Christ, as a Saviour come into the world. What is the design of the whole scriptures of truth, from the beginning to the ending, but to make Christ known to the sons of men, in order to their believing in him, that they may be saved from the wrath to come, John 20 last, "These things are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life through his name." John 5:39, "Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Sirs, Christ is evidently set forth before you in the world, read and preached, his whole righteousness and salvation is set before you, and brought near to you; and, pray, for what end? but that you may improve him to all the ends of his saving offices. They that want the bible and a preached gospel, will have far more to say for themselves than you, unto whom the word of God and the gospel of salvation is sent, John 15:22, compared with Matth. 10:15; Rom. 10:14, for "how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?" For this is not the case with you: for Christ is nigh to you, in your mouths and hearts, even in this word of faith which we preach, Rom. 10:8. So that the very revelation of Christ is a door of faith, especially when we declare to you, from Christ's own mouth, "that he came not into the world to condemn the world, but that the world through him might be saved," John 3:17.

2dly, The incarnation of the Son of God, or his assuming our nature into a personal union with his divine nature, is a blessed door of faith for any poor perishing sinner of Adam's family. This we find is set forth for a ground of faith through the whole scriptures of truth: It was the first thing proposed to Adam and Eve immediately after the fall, when they were under awful apprehensions of present death, Gen. 3:14, 15. (viz. the seed of the woman) shall bruise thy head, (viz. of the serpent). They were to believe that the Son of God, who was speaking to them, would, in the fulness of time, become the seed of the woman, or be incarnate, and avenge their quarrel; and the faith of this eased and quieted their spirits, because in this they saw that God was upon their side. So in the promise made to Abraham, the incarnation of the Son of God presented unto him and his posterity, Gen. 22:18, "In thy seed shall all the nations of the earth be blessed." Upon which the apostle, Gal. 3:16, gives the following commentary, "He doth not speak of seeds as of many, but as of one, and to thy seed, which is Christ." In the rest of the scriptures, where these two promises are more fully opened, we find the incarnation of the Son of God was presented as a ground of faith and hope to the church of God. David, in the Psalms, frequently speaks of him as man, Psal. 8:4, compared with Heb. 2:6, the Son of man, and the Man of God's right hand, Psal. 80:17. Isaiah speaks of him as a Child born unto us, although at the same his name is THE MIGHTY GOD, chap. 9:6, and 53 as a man of sorrows, and acquainted with grief. Jeremiah, as a Branch of righteousness, chap. 33:15, that was to spring out of the root of Jesse, Is. 11:1. And every where almost in the New Testament, he is presented as the Word made flesh, John 1:14; made of a woman, Gal. 4:4; the Seed of the woman, Gen. 3:16; born of a virgin, Matth. 1:16; Who "took not on him the nature of angels, but the seed of Abraham," Heb. 2:16. And commonly, when he speaks of himself through the evangelists, he denominates himself by the human nature, rather than by the divine, the Son of man. One special reason of which is, as I think, because the faith of sinners could not terminate or fix upon his divine nature, but by virtue of his human nature. The hand of faith lays hold upon the skirt of the human nature, that it may thereby draw, as it were, the divine nature alongst with it, knowing that the personal union between these two natures cannot be dissolved. Now, that there is here a general ground of faith laid for all mankind that hears tell of this great mystery of godliness, God manifested in the flesh, appears, if we consider, that it was not the person, but the nature of man that Christ assumed. And the nature of man is equally related to every man and woman that possesses a true body and a reasonable soul. Insomuch that every one that hears of him is warranted to say, this is my brother, "bone of my bone, and flesh of my flesh," Gen. 2:23, as Adam said of Eve when presented unto him, and therefore a help meet for me, ver. 20. O Sirs, consider this, and dwell upon it. Christ, by virtue of his incarnation, is our Goel or Kinsman, he is our blood relation, and he took part of your flesh, that so he might be capable to act a part for you, which none else of the human race was capable to do, even to redeem you by his blood, and by death to bruise the head of the serpent. And is not this a noble ground of faith, trust, and confidence in him? O Sirs! enter in and take possession of the New Testament Ark, by this door of his incarnation, and claim him as yours, by an appropriating faith, saying with the church, Is. 9:6, to us (or to me) is this child born, &c. This doctrine was delivered by the angels at the birth of Christ, as good tidings of great joy unto all people, Luke 2:10, 11, where they say to the shepherds, (not to us, but) "To you is born this day, in the city of David, a Saviour, which is Christ the Lord."

3dly, Another passage by which faith may enter into the New Testament Ark, is Christ's obedience to the law, which was violate, broken, and dishonoured, by the sin of the first Adam, and of all his posterity. For understanding of this you would know, that the condition upon which life was promised to Adam, and to all mankind in him, was perfect obedience unto the command of the law, "He that doth these things shall live in them," Lev. 18:5, compared with Gal. 3:12. And if Adam had continued in his obedience, he and his posterity might have claimed temporal, spiritual, and eternal life, as a debt due to them (though not upon the account of the intrinsic merit of his obedience, yet) by virtue of the paction in the covenant of works. Well, man being in honour, continued not, Psal. 49:12, compared with Gen. 3:6. He brake the covenant by eating the forbidden fruit; and all his children's teeth ever since have been set on edge against God, their carnal minds being enmity against God, are not subject to the law of God, Rom. 8:7, by which means they have lost their title to that life promised in the first covenant, and are fallen under the sentence of death; and without the honour of the law, be repaired by a perfect obedience yielded unto it by man, or one in man's nature, it stands as an eternal bar in the way of life and salvation unto all mankind. Well, Christ, the eternal Son of God, as man's Kinsman and Surety, undertakes to repair the broken law, saying to his Father, "Lo, I come, in the volume of the book it is written of me, I delight to do thy will, O my God; yea, thy law is within my heart," Psal. 40:7, 8, compared with Heb. 10:7, as if he had said, 'Let my ear be bored unto thy service in this matter, for it is the firm purpose of my heart to fulfil all righteousness that the law requires of mankind sinners.' And accordingly, in the fulness of time, he is not only made of a woman, but made under the law, Gal. 4:4, and in our stead and room magnifies the law and makes it honourable, Is. 42:21; by which means, 'all legal bars and impediments lying in the way of salvation and life, from the part of the command of the law is made up again, and the law as fully satisfied as though it had never been broken, and the title to the life promised in the covenant of works comes to stand in the person of our common Kinsman and blood-relation;' upon which account, his righteousness and salvation is published and brought near unto all; yea even unto them that are stout hearted and far from righteousness, Is. 46, at the close. And you see in the fortieth psalm, after he had said to his Father, in the council of peace, "I delight to do thy will, O my God, yea, thy law is within my heart," immediately he adds, ver. 9, 10, "I have preached righteousness in the great congregation, I have not refrained my lips, O, Lord, thou knowest, I have not hid thy righteousness within my heart," &c. Thus you see, that all who have the gospel preached unto them have a right of access to his righteousness or perfect obedience, to the law; and whoever they be that believe in him as the Lord, our righteousness, Jer. 23:6, they enter into the New Testament Ark, and are saved from the deluge of God's wrath; "For there is no condemnation to them that are in Christ Jesus," because the righteousness of the law is fulfilled in them, Rom. 8:1, 3, 4, and 10:4, Christ becomes the end of the law for righteousness to them. Hence is that of the apostle, 2 Cor. 5 at the close, "God was in Christ, not imputing their trespasses to them; for he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him."

HEB. 11:7,—By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving af his house.

THE THIRD SERMON ON THIS TEXT

AFTER resuming of what is above, I go on to tell you,

4thly, The death of Christ, or his atoning blood, is another door by which poor sinners do enter into the New Testament Ark, and are saved from the deluge of divine wrath. We are said to come by faith unto the blood of sprinkling, Heb. 12:24, "and to enter into the holiest by the blood of Jesus," chap. 10:19. Christ as crucified is evidently set forth, Gal. 3:1, before all, in the dispensation of the gospel; hence the apostle Paul tells the Corinthians, "That he determined not to know any thing among them, save Jesus Christ, and him crucified," 1 Cor. 2:2. Christ says, speaking of his death, "And I, if I be lifted up from the earth, will draw all men unto me," John 12:32. And accordingly, when the apostles went through the nations preaching the gospel, what was the great thing they continually harped [insisted or dwelt] upon? "We (says he) preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness, but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God," 1 Cor. 1:23, 24.

For clearing this matter of the death of Christ as a ground of faith, you would know that there is a threefold sufficiency in the death of Christ.

1. An intrinsic sufficiency arising from the infinite dignity of his person who suffered, being the infinite God in the person of the Son, clothed with a veil of flesh; and in this respect, there was such a value in his death and blood, that it was sufficient, not only to redeem all mankind, but ten thousand worlds, supposing their existence and fall too, if it had been so ordained. But,

2. There is an ordinate sufficiency, whereby the death and satisfaction of Christ is limited unto the elect, and in this respect Christ declares that he laid down his life for the sheep, John 10:15.

3. There is a legal sufficiency, by which the law and its penalty is fully answered; insomuch that neither law nor justice is any obstruction or bar in the way of a sinner's salvation, that believes in him; but on the contrary, that moment a sinner believes in him, 'all the charges that the law and justice had against the poor sinner, they are all cancelled,' Gal. 3:10; Col. 2:14; Rom 8:1, 33, 34.

Now, when we speak of the death of Christ as a ground of faith, we abstract entirely from the ordinate sufficiency of it for the elect; for that being among the secret things that belong unto the Lord, Deut. 29:29, it can never be a ground of faith unto any man, no, not unto the elect themselves, that Christ died for the elect, otherwise a man behoved to know his election, before he adventured to believe, which is a thing absolutely impossible, in regard our election of God is a thing that can only be known by obeying the call of the gospel; hence we are commanded, 2 Pet. 1:10, to give all diligence to make our calling and (then) our election sure. And therefore seeing it is not the ordinate sufficiency of the death of Christ that we are commanded to preach, which would lead us in among the secret decrees of God, which do not belong unto us, it must needs be the intrinsic and legal sufficiency of the death of Christ, that is to be held forth, as the ground and foundation of faith to sinners of mankind. Hence are these universal and extensive expressions in scripture, John 1:29, "Behold the Lamb of God, which taketh away the sins of the world." 1 John 2:2, "He is the propitiation for our sins, and not for our sins only, but for the sins of the whole world." 1 Tim. 4:10, "He is the Saviour of all men, especially of those who believe." All mankind have such an interest in the death and satisfaction of Christ, as the devils have not. Yea, considering that it was the human nature, that was the sacrifice, and that all mankind are related to him, through his taking hold of the human nature (as was said), it is impossible to conceive how all mankind, especially gospel-hearers, should not have an interest in his death, I mean, such as warrants them to say, in faith, "He loved me, and gave himself for me," Gal. 2:20. "He was delivered for our offences," Rom. 4:25. "He was wounded for our transgressions, bruised for our iniquities," &c., Is. 53:5. And upon this account I conceive that the death of Christ, and the benefits flowing therefrom, is said to be a feast made unto all people, of fat things full of marrow, of wines on the lees well refined, Is. 25:6. This is the carcase unto which all the hungry eagles of mankind should gather, and feed to the full, Matth. 24:28. Hence it is, Luke 14:21, 23, "The poor, the maimed, the halt, and the blind, that lie about the hedges and highways, are called, yea compelled, to come in," and feast with him.

5thly, The great and precious promises of the covenant of grace, especially the absolute promises (which have no manner of condition annexed to them), are another door by which faith enters into the New Testament Ark, and saves the soul from the deluge of divine wrath. A promise of Christ was the first door opened to Adam and Eve, immediately after the fall, Gen. 3:15, It (viz. the seed of the woman) shall bruise thy head (viz. the serpent's) after the same manner the door of faith was opened to Abraham, Gen. 22:18, "And in thy seed shall all the nations of the earth be blessed." And (in that promised seed) "I will be a God unto thee, and to thy seed after thee," chap. 17:7. All the other promises are so many streams and little rivulets of grace that flow out of the womb of these two promises; such as that, Is. 44:3, "For I will pour water upon him that is thirsty, and floods upon the dry ground," Jer. 24:7, "I will give them a heart to know me, that I am the Lord, Ezek. 36:25–27, "Then will I sprinkle clean water upon you, and ye shall be clean: and from all your filthiness and from all your idols will I cleanse you; a new heart also will I give you," &c., "And I will put my Spirit within you, and cause you to walk in my statutes," Hos. 14:4, "I will heal their backsliding, I will love them freely." Now, it is by virtue of these great and precious promises of the new covenant, that we receive and apply Christ, and his righteousness and fulness, as our excellent confession of faith well expresses it; and therefore I call this promise of God a door by which we enter into the New Testament Ark.

For further clearing of this matter, you would know and consider these few following particulars.

1. Ever since the fall of man, and the discovery of his purpose of grace, God has dealt with him in the way of a free and gratuitous promise, as has been just now cleared.

2. The truth and faithfulness of God is engaged in his promise, first, to Christ immediately as the covenant Head, and dispensed and given out to us in him, by him, and through him. God had never made a promise to any of the race of Adam, if he had not undertaken to fulfil the broken law, and satisfy justice for the sin of man; and upon that condition, God becomes a promising God to Christ, and to us on his account: hence all the promises of God are said to be in him. Christ has fulfilled the condition of all the promises, and hence they come out to us freely, without money and without price, Is. 55:1.

3. The very end of a promise is, that it may be believed and rested upon as a security to those to whom it is made and granted: if it be believed, and rested upon, we receive the benefit of it, but if it be not believed, it is rejected, and the promiser is not bound, but is loosed from any obligation by his promise. If you or I grant a bond or a bill to another for the payment of a sum of money, in case he to whom the bill or bond is granted, will not have the money, in that case the granter of the bond or bill is free, and is under no more obligation; Just so in the case in hand, God grants us the benefit of his promise, and registrates it in the scriptures for the greater security, and is bound by his faithfulness to fulfil his promise, to every one who accepts of his bill, and sues for payment at a throne of grace, employing Christ as his Advocate for a forthcoming. But the man that refuses God's promise, rejects it as an insufficient security, or neglects to seek payment, or do not state Christ as his Advocate, he loses the benefit of the promise, and affronts a God of truth, as if his promise were not worth a button; and is it any wonder that God makes such an one to know his breach of promise? And yet his faithfulness is not made of none effect, God will be true, and every man a liar, Rom. 3:4.

4. To cut off all handle from unbelief, the promises of God carry a general indorsement or direction to all the race of Adam, and especially to all the visible church, Luke 2:9, "I bring you good tidings of great joy which shall be to all people." Wisdom's promising voice is to men, and to the sons of men: "To you is the word of this salvation sent." The apostle Peter, Acts 2:38, when he is preaching to a company of men who had imbrued their hands in the blood of Christ, he calls them to repent, "repent every one of you, and be baptized, in the name of Jesus Christ, for the remission of sins;" and to lead them to repentance, he discovers to them the mercy of God in Christ, by presenting to them the promise of pardon in the blood of the Messiah, which they had shed, saying, ver. 39, "The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." And, what Peter said to his hearers, that I say unto every one of you, "The promise is unto you, and to your children." And as the apostle Paul tells the Hebrews, chap. 4:1, The promise is left to you as God's charter for the good land of glory, as God's promise was given to Israel as a security or charter for the land of Canaan; so God's promise is our charter for eternal life, and "therefore let us fear, lest a promise being left us of entering into his rest, any of us should seem to come short of it." But as that generation of men that came out of Egypt could not enter in, because of their unbelief; just so, there are many, many, that shall never enter into the land of glory above, because of their unbelief; they have a good right, but they lose the benefit of their right by unbelief, as Israel did, who believed not in God, and trusted not in his salvation, Psal. 78:22; so that you see the promise is a door for entering into the Ark. O, do not shut the door of faith upon yourselves, lest God should shut it also, and swear in his wrath that ye shall not enter it, but be left to perish in the deluge, Psal. 95:7.

Object. 'I still doubt if I have a right to close with the promise; I am afraid that I be but guilty of presumption.' Answ. It can never be presumption to do what God commands you, "and this is his commandment, that we should believe in the name of his Son Jesus Christ." And if the promise does not belong to you, and to all to whom it is revealed, as a ground of faith, it is impossible to conceive, how it is that an unbeliever makes God a liar, John 5:10, by disobeying it,' for no man is obliged to believe a promise that is not made to him.

6thly, Another door by which faith enters into the New Testament Ark, is the Father's gift of Christ unto mankind lost. 'There is such a gift of Christ in the word as warrants any man that reads it, to receive, appropriate, and apply Christ and all his purchased salvation to himself in particular, and to rejoice in him as his own property, Is. 55:4, "Behold I have given him for a Witness unto the people, a Leader and Commander unto the people," Is. 42:6, "I will give thee for a covenant of the people, for a light of the Gentiles," chap. 49:6, "I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth;" John 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life," John 6:32, "My Father giveth you the true bread from heaven," Is. 9:6, "Unto us a child is born, unto us a son is given." From these, and many other places, it appears, there is such an universal gift or grant of Christ unto sinners of mankind, as makes it lawful and warrantable for every one to receive, use, and apply him, for all the ends for which he is given; for wisdom, righteousness, sanctification, and redemption. No man doubts of his right to take or receive a gift when it is held out to him, and he bidden take it; and we have a common proverb among us, Have or take will make a deaf man hear. It argues a very strange infatuation, among men and women, that they should so readily grasp at a gift of this world's good, and yet be backward in receiving God's unspeakable gift, that would make them up in time and through all eternity. If I had this house full of gold and silver to distribute and scatter among you, and were calling every man and woman, young and old, to come and get as much as they want, I am sure there would be few or none in that case that would draw back, every one would be more forward than another, to receive or gather. Well, Sirs, why so forward to receive worldly riches that take wings and fly away? and yet refuse to receive Christ and his unsearchable riches which we are a scattering among you in the dispensation of the word! Here is the great gift of heaven, without money or price. Here is the gift of life, "for he that hath the Son hath life," 1 John 5:12. Here is the gift of righteousness, that will entitle you to God, to heaven, and glory, and all the good of the covenant. Here is given gold tried in the fire, Rev. 3:18, that moth and rust cannot corrupt. Matth. 6:20. Here is the best robe, Luke 15:22. White raiment, Rev. 3:18, clothing that doth not wax old. Here is the merchandise of wisdom, that is better than the merchandise of silver, and her gain, which is better than fine gold, Prov. 3:1, 4.

You particularly that are young children and bairns, you are perhaps longing for to-morrow, being the first Monday, and the first day of the new-year 1750, that you may go to your friends and acquaintances to ask your new-year's gift. I would give you my advice before it come, and that is, that before ever you go to man or woman to ask any thing, go first to God, "who giveth liberally to all men, and upbraideth not." James 1:5, and ask your new-year's gift from him. Quest. What shall we ask from him? will you put words in our mouth? Answ. I will tell you what to say and ask as your new-year's gift from God. Go to God, and say, 'Lord give me grace to improve the new-year to thy glory, and my own eternal good and advantage, if thou spare me, Lord, give me thyself, to be my God and portion for ever, for thou hast said, I am the Lord thy God, Exod. 20:2, Lord, give me Christ, and let him be my Prophet, Priest, and King, Surety, Mediator, and Advocate. Lord, give me thy Spirit, for thou givest thy Spirit to them that ask him, Luke 11:19, Lord give me the new heart, and the new spirit, for thou hast promised it, Ezek. 36, Lord give me a heart to know thee, that thou art the Lord. Lord, put thy fear in my heart, that I may never depart from thee, Jer. 32:40. Lord, forgive me all my sins, and lead me not into temptation, but deliver me from all evil, Luke 11:4, especially from the evil of sin, which is the abominable thing which thy soul hates. Lord, teach me how to answer my chief end, how to glorify thee here, so as I may enjoy thee eternally hereafter.'

Now, I say, go to God in the morning of the new-year's day, and seek these and the like things from him, as your new-year's gift. And to encourage you to be in earnest, consider, (1.) These soul gifts are far better than any thing your friends can give you. (2.) Your God is liberal, and more ready to give than you are to ask. John 16:24, "Hitherto (says Christ), ye have asked nothing in my name, ask, and ye shall receive." Your heavenly Father has a full hand and a free heart, Matth. 7:7, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." (3.) The Lord loves young children to be about his hand, Psal. 34:2, "Come, ye children, hearken unto me, I will teach you the fear of the Lord," Prov. 8:17, "I love them that love me, and these that seek me early shall find me." (4.) God's new-year's gift will make you up for all your days, yea, for all eternity; and what he gives of saving grace, he will never take it back again, "for the gifts and calling of God are without repentance," Rom. 11:29. Only be importunate with the Lord, and do not take a nay-say; say as Jacob, Gen. 32:27, "Lord, I will not let thee go, except thou bless me;" and whatever you ask of God, seek it all for Christ's sake; for, says Christ, John 14:14, "If ye shall ask any thing in my name, I will do it;" and though you get not what you ask at first, yet be not discouraged, but go again, and again, and again unto him. If you get not your new-year's gift the first day, go again the next day, and the next day, and continue in prayer, and ye shall find the Lord; for he has said, Jer. 29:12, 13, "Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you, and ye shall seek me, and ye shall find me, when ye shall search for me with all your heart," and with all your soul.

Now, before we part, I have a word to say to you that are old people, and of a riper age.

The first day or first week of the new-year, I understand uses to be very ill spent in eating and drinking, and that perhaps to excess. I would give you that caveat or warning that Christ gave to all that profess his name, Luke 21:34, "Take heed, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day (the day of death and judgment) come upon you unawares." It is a bad requital to God for his goodness these bygone years, to begin the next year with an abusing yourselves, and abusing the good creatures of God with any manner of excess; and therefore, let your moderation appear in all things, for the Lord is at hand, Philip. 4:5.

HEB. 11:7,—By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house.

THE FOURTH SERMON ON THIS TEXT

WE read, Deut. 27:11, 12, and downwards, of two great mountains, viz. Mount Ebal, and Mount Gerizzim; the one was a mount of cursing, and the other of blessing. Upon these two mountains God sets a two-fold throne; upon Mount Ebal he places a throne of justice, and on the other a throne of grace. From Mount Ebal there is an eruption of woes and curses against all mankind, which, like the deluge, overspreads the face of the whole earth, "for all have sinned and come short of the glory of God," Rom. 3:23, and therefore the wrath of God, like the swelling deluge, pursues them wherever they go, until they fly to the mount of blessings, Mount Gerizzim or Mount Zion, where stands the covenant of grace, the New Testament Ark, Jesus Christ, from which there comes a cry to the poor sinner, that knows not what to do to be saved from the curse of the law, and the wrath of the Lawgiver, "Turn ye to your strong holds," Zech. 9:12, enter into the Ark; and whosoever doth so, "shall not perish, but have everlasting life," John 3:16.

I have been essaying to cast up the doors of the New Testament Ark, that poor law-condemned, justice-condemned, and conscience-condemned sinners may take the benefit of it, and be saved from the deluge. I have named and cast open six of them. (1,) The door of the revelation of Christ in the word, for he is revealed that sinners may believe in him and be saved. (2.) The door of the incarnation, whereby God becomes our Kinsman in the person of his Son, that we may take hold of the skirt of him that was a jew, Zech. 8:23, and go with him and be saved. (3.) The door of his perfect obedience to the law, in the room of the first Adam, whereby the title to eternal life, which was lost by the disobedience of the first Adam, is again recovered; and thus he has power to give eternal life to whom he will, as we see he himself declares, John 5:21, 22. (4.) The door of his satisfaction, whereby the hand-writing of the curse that was against us, and contrary to us, is cancelled, and the bond lying in the hand of justice, which bound us over to wrath, is retired, Gal. 3:13, "Christ hath redeemed us from the curse of the law, being made a curse for us." (5.) I told you, that the great and precious, especially the absolute unconditional promises of the covenant of grace (every one of them), is a door of entrance into the New Testament Ark; all which promises come indorsed to sinners that are afar off, and to them that are near, Is. 57:19; Acts 2:39, for their encouragement to take hold of them as ropes of salvation, whereby they may be drawn up out of the ruining deluge of wrath, into the ARK Christ, in whom all the promises of God are yea and amen, 2 Cor. 1:20. (6.) The last door that I named was the door of God, the Father's donation or gift of his Son as a Saviour, by price and power; by the price of his blood and the power of his Spirit. He hath given him to be a Saviour, a Witness, Leader, Commander. And for what end is a gift given and tendered, but that it may be received? These I have already spoke to.

7thly, I proceed now to open a seventh door by which faith enters into the New Testament Ark, and that is, the name of God, as it is revealed through Christ in the glorious gospel: "The name of the Lord is a strong tower, unto which the righteous runneth," Prov. 18:10, and to which the sinner may run and be saved. Psal. 9:9, "They that know thy name will put their trust in thee:" he that walketh in darkness, and hath no light, he is called to "trust in the name of the Lord, and to stay himself upon his God," Is. 50:10. From these and the like scriptures you see, that the name of a God in Christ is given as a blessed ground of faith, trust, and confidence: and no wonder, considering that God is in Christ reconciling the world to himself, not imputing their trespasses unto them," 2 Cor. 5:19.

But I shall at present insist a little on that name of God which he revealed and proclaimed unto Moses, when he condescended, at his request, to make all his glory to pass before him, Exod. 34:6, 7, "And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty."

Now, let us consider this name of the Lord a little, and see whether there be not enough in it to put unbelief for ever out of countenance.

It is a most certain truth, that ignorance of God, and of what he is in Christ, is the very mother of unbelief, by which we are turned away from the living God as an enemy. Satan knows this very well; and therefore his great slight and cunning is, to fix the eye of a sinner, whose conscience is awakened, upon its sinful, miserable, and deplorable condition, and represent God unto him as a God of inexorable justice, an avenging enemy, a consuming fire, that so he may fill it with desperation, and put it in the same case with himself; and he endeavours with might and main to hide and conceal the revelation that God has made of his name through Christ, according to what the apostle says, 2 Cor. 4:4, "The God of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." But in spite of the devil, and all his art and cunning, to smother the name of God in Christ, let us study to display the name of the Lord, as he has himself proclaimed it in that place just now cited, and see if there be not a noble and glorious ground of faith and confidence for the sinner, however desperate and deplorable his case may appear to be in his own sense.

1. You see that his first name is a name of glory, greatness, and majesty, THE LORD, THE LORD GOD. This, I say, is a name of great and glorious majesty, and is promised or set forth in the front, to let us know what God is in himself; that he is the infinite, eternal, and unchangeable Being; that he "fills heaven and earth," Jer. 23:24; that "he hath heaven for his throne, and the earth for his footstool," Is. 66:1; that "all the inhabitants of the world are reputed before him but as nothing," Dan. 4:35, yea, "less than nothing, and vanity," Is. 40:17. God, in the first place, I say, will have us to know what he is in himself, and how we, and all creatures, "do live, and move, and have our being in him," Acts 17:28. These, and the like impressions of the glorious majesty of God, are the foundation of all true faith, and of all religious worship and adoration. The soul gets such views and discoveries of the glorious majesty of God, as strikes it with a becoming awe and reverence of him; so that the soul cries out, as Moses, Exod. 16:11, "Who is like unto thee, O Lord, among the Gods: who is like thee, glorious in holiness, fearful in praises, doing wonders?" Oh! who "shall ascend his holy hill, or abide in his tabernacle?" And like the poor publican, under a sense of sin, and apprehensions of the infinite majesty of God, stands afar off, smites on his breast, and cries, "God be merciful to me a sinner," Luke 18:13. But now, though this name of majesty, power, and greatness, be first presented to humble, and abase the soul in its own eyes; yet see what a glorious train of amiable names do follow it, in order to revive the heart of the humble, and the spirit of the contrite one; "The Lord, the Lord God, merciful," &c. It is pleasant to observe how every one of his relative names do answer the soul's case and necessity.

2. MERCIFUL. The case of the poor soul is such, that it is crying out. 'Oh! I am wretched and miserable beyond expression or conception: I am indeed a pitiful object: I am brought low by my sin in Adam, and in my own person; Psal. 69:2, "I sink in deep mire, where there is no standing." I know and believe indeed, that Jehovah, the strong and almighty God, is able to keep and deliver me: but what says that to me, since I do not know but his almighty arm may exert itself in my destruction as readily as in my salvation?' Well, to this the Lord answers, in that name, "I am the Lord God, MERCIFUL." 'If thou be miserable, I am merciful as well as strong: justice is my strange work, my strange act, Is. 28:21, but I delight in mercy, Mic. 7:18, "My bowels are turned within me, and my repentings are kindled together," Hos. 11:8, until I get a vent to my mercy?' Pray, Sirs, what is mercy? but a strong bent and inclination in God to do good to and help a sinner in misery. Misery is the very proper object and subject upon which mercy doth work; and therefore, 'O miserable sinner! trust in my mercy flowing out through the blood of my eternal Son.' But a third title is his name,

3. GRACIOUS. May the poor guilty and convinced sinner say, 'I am one of the most miserable creatures upon earth; I am destitute of all grace, of all goodness; I have no qualifications to commend me unto a God of mercy.' Well but, says the Lord, 'I am GRACIOUS. I do not seek any grace, goodness, or qualifications, in the sinner, to commend him to me; but I would have the poor, blind, naked, miserable sinner, to come to get, and not to give; to come and get gold tried in the fire, white raiment, eye-salve, Rev. 3:18, milk and honey, Is. 51:1, and all grace and goodness from me, gratis, freely, "without money, and without price." Do not seek for faith, repentance, love, humility, brokenness of heart, as a price to purchase grace and favour at the hand of God; but come, destitute of all grace, "to the throne of grace, that ye may obtain mercy, and find grace," Heb. 4:16. But,

4. May the poor convinced and awakened sinner say, 'I have been a presumptuous sinner, and have gone on so long in a tract and trade of sin and rebellion against God, that I am afraid God will endure me no longer; my day of grace is over and gone.' Well but, says the Lord, "I am LONG-SUFFERING: My patience towards sinners is not soon worn out. It is true indeed I did not suffer long the indignities that were done to me by the angels that fell; for that very moment they sinned they were turned out of heaven, and laid up in everlasting chains of darkness, in which they are "reserved unto the judgment of the great day," Jude 6. But this is not my method of procedure towards sinners of Adam's family, whose nature I have assumed, when I passed by the angels that fell. I am not willing that any of them should perish, but that all should come to repentance, 2 Pet. 3:9. "I have no pleasure in their death, but rather that they turn unto me and live," Ezek. 33:11. And, therefore, "I wait that I may be gracious," Is. 30:18. I stand yet at the door and knock; and if any man, be what he will, will "hear my voice, and open the door, I will come into him, and will sup with him, and he with me," Rev. 3:20. What is long-suffering! but patience extended and stretched out beyond all expectation, and beyond all deserving. 'If I had had a mind to cut thee off, and cast thee into hell, I have not wanted occasion and opportunity; but I have hitherto borne with all thy folly and wickedness, and to this day "I stand with the outstretched arms of love and mercy, crying, Behold me, behold me," Is. 65:1, "Turn ye, turn ye, why will ye die?" Ezek. 33:2. But,

5. May the poor doubting soul say, 'There may, has been, and is, such an abounding of sin and wickedness with me, that my sin is like unto the great mountains, it is gone up into the heavens, and cries for wrath and vengeance like the sin of Sodom; and therefore I need look for nothing but indignation and wrath.' Well but, says the Lord, Let it be so that thou art abundant in wickedness, my name is ABUNDANT IN GOODNESS. As if he had said, 'Thy wickedness and sinfulness, though it be great, yet it is but the wickedness and sinfulness of a finite creature; but my goodness is the goodness of an infinite God, that can never never be exhausted; and therefore come to me, and get all thy wants supplied, according to my riches in glory, by Christ Jesus. My goodness is such, that I am good even to the evil and unthankful: I make the sun to rise, and the rain to fall, on the evil and on the good, upon the just and unjust, Matth. 5:45. My goodness extends unto all: and therefore come, O come, open thy mouth wide and I will fill it, Psal. 81:10. Oh! taste and see how good I am, Psal. 34:8. My treasures are full, and they are open: O, therefore, whosoever will, let him take of my goodness freely. Oh! eat ye that which is good, and let thy soul delight itself in the abundance of my goodness, Is. 55:2. "I satisfy the desire of the longing soul," Psal. 107:9.

6. May the poor soul say, "I can receive no good at the hand of the Lord; for I have an evil heart of unbelief, that calls his truth and faithfulness in question. I see indeed great and precious promises in the word, but I dare not lay claim to them: I doubt and fear that I may not meddle with them; and, when I presume to meddle with them, my unbelieving heart draws back my hand, saying, "His promise fails for evermore:" and thus I lose the benefit of God's promise.' Well, says God, 'To cure thee, O man, of thy unbelief, I present my name to thee, not only as abundant in goodness, but IN TRUTH. My name is faithful and true, Rev. 19:11, "Righteousness is the girdle of my loins, and faithfulness the girdle of my reins," Is. 11:5. "It is impossible for me to lie," Tit. 1:2. "My faithfulness is established in the very heavens," Psal. 36:5. Yea, "heaven and earth shall pass away; but one jot, or one tittle, of my word shall not fall to the ground," Matth. 5:18, and therefore thou mayest, with the greatest safety, trust my word of promise. It is not a thing that I can come and go upon: it is not yea to-day, and nay to-morrow; but it is always yea and amen. 2 Cor. 1:17, 18. And therefore believe the promise; set to the seal to it; for thou canst not put a greater honour upon me, than to set to the seal that I am true, John 3:33. Therefore, "Believe and see the salvation of God," Is. 52:10.

7. O, may the poor trembling soul say, 'What if God has shut up his tender mercies in wrath, and so will be favourable no more?' Psal. 77:7, 9. Unto this it is answered, I KEEP MERCY FOR THOUSANDS, q. d. 'I have extended mercy to thousands, that is, innumerable multitudes; and yet my treasures of grace and mercy are as full as ever, and I am as ready to extend my merey to thousands of persons, yea, thousands of generations, as ever; "Whosoever believes, in my name, shall not perish, but have everlasting life," John 3:16. "As the heavens are higher than the earth, so are my thoughts higher than your thoughts," Is. 55:9.

8. Might the sinner say, 'My sins are so many, they have been so multiplied and highly aggravated, that I fear he will never forgive me.' Unto this the Lord answers, I PARDON INIQUITY, TRANSGRESSION, AND SIN, i.e. all manner of sin and provocation that can be thought on; and though your sins be red as scarlet and crimson, I will make them as white as snow, and as wool, Is. 1:18. There is plenteous redemption with me that I may be sought unto; and therefore fear not, only believe; for this is my prerogative, that I love to display, "I, even I, am he that blotteth out thy transgressions for my own sake, and will not remember thy sins," Is. 43:25.

Thus you see what a wide door is opened in the New Testament Ark, or what a noble ground of faith is laid in that name of God proclaimed in Moses.

But now, because sinners are ready, like the spider, to suck poison out of this rich declaration of the name of God, merciful and gracious, and to turn his grace unto wantonness, saying, 'If this be the case, we will sin, that grace may abound, Rom. 6:1, we need not fear the wrath of such a merciful God:" Therefore observe what an awful word immediately follows, WHO WILL BY NO MEANS CLEAR THE GUILTY, q. d. 'The design of all this grace and mercy which I have proclaimed, is to lead sinners to repentance, through an apprehension of my mercy in Christ; but if any shall abuse my name, Merciful and Gracious, to encourage themselves in a way of sin and rebellion against my authority, let them know that I will by no means clear such persons: No, no, he "is condemned already, and my wrath abideth on him," John 3:18, 36. And when "he turns this grace unto wantonness, he but treasures up wrath against the day of wrath, and the revelation of the righteous judgement of God," Rom. 2:5. And therefore, "Let the wicked forsake his way, and the unrighteous man his thoughts, Is. 55:7, "and let him return unto the Lord," from this consideration, that "I am the Lord, the Lord God, merciful and gracious; fury is not in me," Is. 27:4. I do not delight in the death of sinners, Ezek. 33:2, but am ready to shew mercy to thousands. But if he will harden himself in sin because I am merciful and gracious, he will do it to his cost; for "who would set the briars and thorns against me in battle? I would go through them, I would burn them together," Is. 27:4. "But let him take hold of my strength (the man of my right hand), that he may make peace with me, and he shall make peace with me," Is. 55:7.

HEB. 11:7.—By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark, to the saving of his house.

THE FIFTH SERMON ON THIS TEXT

I AM speaking of Christ, the New Testament Ark, into which sinners are to enter, in order to their being saved from the deluge of divine wrath and vengeance. Sirs, I would not wish to have the blood of any soul in this audience, or under my charge, upon my head: and therefore I have been essaying to shew you a way of escape, and for this end I have already essayed to open seven doors by which you may enter by faith into this New Testament Ark. I have yet a few more to open: and O that, while I am opening them, God may persuade and enable you to enter in and be saved.

1st, then, The commission Christ got from his Father, to save and redeem lost sinners of Adam's family, is a pleasant door by which entrance is to be had into the New Testament Ark. He did not take this office unto himself, but was called of God, as was Aaron, Heb. 5:4; Is. 42:6, "I, the Lord, have called thee in righteousness, and will hold thine hand, and will help thee." You know, when a man is regularly called or ordained unto any office, it is a sufficient warrant for any man to employ him in his office; and when he is employed, he is obliged to discharge the duties of his office unto those that employ him: Well, Sirs, this is the very case with Christ. And, to clear this, consider these particulars.

1. He was elected unto his office as a Saviour, Is. 42:1, "Behold my servant whom I uphold, mine elect, in whom my soul delighteth." Hence he tells us, Prov. 8:23, That he "was set up from everlasting, from the beginning, or ever the earth was."

2. He was anointed, fitted, and furnished, with all gifts, graces, and endowments, necessary for the discharge of his saving work. Hence he himself declares, Is. 61:6, "The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings to the meek." Is. 42:5, "I have (says the Father) put my spirit upon him, he shall bring forth judgment to the Gentiles: and accordingly the spirit was given him without measure, John 3:34, and he received gifts for men, he ascended up on high, Psal. 68:18.

3. His Father actually sent him into the world upon the great errand of redemption, Is. 61:1, "He hath sent me to proclaim liberty to the captives, and the opening of the prison to them that were bound, to proclaim the acceptable year of the Lord." A jubilee of release unto all the captives of Sin and Satan, and the day of vengeance of our God, viz.: vengeance upon the old serpent whose head he came to bruise; for, "for this purpose he was manifested, that he might destroy the works of the devil," 1 John, 3:3.

4. He voluntarily accepted of his Father's commission, to come upon our errand; and with alacrity and cheerfulness came, "leaping upon the mountains, and skipping upon the hills," Cant. 2:8. He set his face like a flint, Is. 50:7, against all storms that blew upon him, from heaven, earth, and hell; and never fainted nor was discouraged, until he had "finished the work which his Father gave him to do."

5. He opens his commission, and declares himself to be the Sent of God, the great Ambassador of heaven, to negociate in the great affair of peace, pardon, and salvation to lost sinners. John 3:17, "God sent not his Son into the world to condemn the world, but that the world through him might be saved." John 4:34, "My meat is to do the will of him that sent me, and to finish his work." John 12:44, 45, Jesus cried and said, "He that believeth on me, believeth not on me, but on him that sent me; and he that seeth me, seeth him that sent me.

6. He not only opens his commission, but shews his Father's seal appended to his commission, John 6:27, "Him hath God the Father sealed." He was solemnly sealed at his solemn inauguration, when baptised by John in Jordan, Matth. 3 at the close, when the heavens opened, and the Spirit of God descended in the likeness of a dove, and his Father testified concerning him, with an audible voice, saying, "This is my beloved Son, in whom I am well pleased." Every miracle he wrought, in raising the dead, opening the eyes of the blind, opening the ears of the deaf, curing all manner of diseases by a touch of his hand, or a word of his mouth, his resurrection from the dead, and pouring out of his spirit upon his disciples in the day of Pentecost, endowing them with power from on high, &c., all these, and many other things, were solemn seals appended to his commission.

7. As he himself was sent and commissioned by his Father, so sends he his apostles and other ministers to proclaim and publish the gospel of the grace of God unto all the world. "As my Father hath sent me, even so send I you," John 20:21. And what commission gives he them? Mark 16:15, "Go ye (says he) unto all the world, and preach the gospel to every creature," Matth, 28, at the close. "Go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and lo I am with you always, even unto the end of the world." Hence "we are ambassadors for Christ, we pray you in Christ's stead, as though God did beseech you by us, be ye reconciled to God," 2 Cor. 5:20. Now, I say, is there not in all this 'a clear and fair ground laid for your believing, or entering into the New Testament Ark?' O, Sirs, ponder Christ's commission from the Father; for this "is the work of God, that ye believe in him whom he hath sent," John 6:29. See that ye do not refuse him that speaketh, Heb. 12:25, from heaven, for it is his Father's solemn command, "Hear ye him," Matth. 3 last, i.e. believe in his name, for they that turn a deaf ear to him shall perish in the deluge.

2dly, Christ's declared ability and sufficiency to save is another door for faith to enter into the New Testament Ark. No man will readily enter into the ocean upon an insufficient bottom. If one that is on a voyage to a foreign country get the least notice or advice, that such a ship is insufficient, or if he have but a suspicion that it is so, he will turn away from her, and will neither venture his person nor his goods into her. This is the case with every legalist and unbeliever; he has a secret suspicion in his heart, that Christ alone is not sufficient to save him: And therefore he will rather venture his eternal life upon the general mercy of God, or upon the law and the works of the law, upon his own inherent grace, his duties and good qualifications, than upon Christ; or if he does not set Christ aside altogether, he will venture partly upon Christ, and partly upon something done by himself; 'Christ and my faith, Christ and my works and duties, Christ and my obedience, Christ and my tears, prayers, will, I hope, do my business, and save me from the deluge of God's wrath.' Now, I say, whence comes all this, but from a secret jealousy and suspicion of Christ's ability and sufficiency, and that he alone is not to be lippened unto? And hence, through an evil heart of unbelief, they turn away from him, and lay the stress of their salvation upon this and that, and the other broken plank of their own making and devising, saying with those in Micah 6:6, "Wherewith shall I come before the Lord? Shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams?" In a word, until the sinner is fully and thoroughly convinced of the absolute sufficiency of the New Testament Ark, and of his full ability to save, he will never believe in him to the saving of his soul.

Now, to convince you of his ability and sufficiency, will you take the following testimonies concerning him. (1.) take the testimony of God the Father, Psal. 89:19, "I have laid help upon one that is mighty." (2.) Take Christ's own testimony, Is. 63:1, "I speak in righteousness, and am mighty to save." (3.) Take the testimony of the Holy Ghost, whose office it is to testify of him: "He (says Christ) shall glorify me, for he shall receive of mine, and shall shew it unto you," John 16:14, that ye may believe in me. (4.) Take the testimony of all these three witnesses in heaven, together, 1 John 5:10, 11, "This is the record (viz. of the three in one, and one in three), that God hath given to us eternal life, and this life is in his Son." (5.) Take the testimony of the apostle Paul, speaking by the inspiration of the Holy Ghost, Heb. 7:25, "Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. (6.) Take the testimony of the ransomed in glory, who tell, from their experience, that he alone undertook and accomplished their salvation, Rev. 5:9, "Thou art worthy to take the book, and to open the seven seals thereof; for thou wast slain, and hast redeemed us to God by thy blood." Thus you see there is sufficient ground for your faith to rest upon Christ's ability to save; and to dispute our doubt of it is to call God a liar, 1 John 5:10, and to call all men liars that ever knew him.

But to illustrate this ground of faith a little further, I will tell you of a fourfold ability and sufficiency that there is in Christ.

1. An ability of merit for obtaining of pardon and acceptance through his obedience unto death. As was already shewed, there are two things the sinner wants in order to restore him to the favour of God, and to his title to eternal life, that was forfeited by his breach of the covenant of works: (1.) Pardon of sin; and (2.) A perfect law righteousness. Now, both these are to be found in Christ. As to the first, viz. pardon, why this we have in him, for he hath finished transgression and made an end of sin, Dan. 9:24. As to its condemning power, "he is the Lamb of God which taketh away the sin of the world, John 1:29. "We have redemption in his blood, the forgiveness of sins, according to the riches of his grace," Eph. 1:7. Hence the apostle John declareth, chap. 1:7, "The blood of Jesus Christ his Son, cleanseth us from all sin;" and it is upon the ground of the satisfaction of Jesus that God declares himself to be the "Lord pardoning iniquity, transgression, and sin," Deut. 34:7, and promises to be merciful to our unrighteousness, Heb. 8:12. As to the second, viz. A perfect law righteousness, this is to be had to the full in Christ, for he is "the end of the law for righteousness unto every one that believeth," Rom. 10:4, "He is made sin for us, who knew no sin, that we might be made the righteousness of God in him," 2 Cor. 5:21, "The righteousness of the law is fulfilled in us," Rom. 8:4, This is that best robe that is put upon the poor prodigal when he comes home, Luke 15:22, whereby the shame of his nakedness is covered; this is the wedding garment that fits for communion with God, and entitles the soul unto that "inheritance incorruptible, undefiled, and that fadeth not away," 1 Pet. 1:4. So that there is in Christ a fulness of merit for justification.

2. There is in Christ a fulness of wisdom for the soul's instruction and direction in all cases; "for in him are hid all the treasures of wisdom and knowledge," Col. 2:3. By this Spirit of wisdom and understanding he gives unto fools and babes the knowledge of the "deep things of God, which are hid from the wise and prudent of the world," Matth. 11:25, compared with 1 Cor. 2:10. And by his skill and wisdom he directs and guides his poor people through all the dark and difficult steps in their way, until he bring them to glory, and so accomplish that promise, "I will bring the blind by a way that they knew not, I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight," Is. 42:16.

3. There is in him a fulness of strength and ability to bear up the poor soul under all work and warfare that it is called to engage with. Sometimes the poor believer, looking to the poor weak fund of grace within him, is ready to succumb and cry out, 'Alas! such and such work as the Lord carves out for me will be marred in my hand, I am not sufficient to think, to will, to do.' But here, believer, lies an all-sufficient fund of ability, "Thy God hath commanded thy strength," Psal. 68:28, "Then mayest thou be strong in the Lord, and in the power of his might," Eph. 6:10. "He gives power to the faint, and he increaseth strength to them that have no might," Is. 40:29. Sometimes again the poor weak believer is ready to faint, because of the many and mighty enemies he has to grapple with; 'Alas! (will he say) I have no might to subdue this or the other strong lust and corruption; it will master me; one day or other I shall fall into the hand of the enemy; Satan supports the power of indwelling sin, so that I have not only flesh and blood, but principalities and powers, spiritual wickednesses in high places to contend with, Eph. 6:12, I know not what to do.' Well, poor believer, here lies the glory of thy strength, Psal. 89:17, even in Christ, who has already, in his own person, destroyed sin and Satan, and who has also said, that he will subdue thine iniquities, Mic. 7:19, "Sin shall not have dominion over you," Rom. 6:14. And as for Satan, "the God of peace will shortly bruise him under thy feet," Rom. 16:20, and mean time his grace shall be sufficient for thee, 1 Cor. 12:9.

4. There is in him an all-sufficient stock of grace for the supply of all thy wants; for "it hath pleased the Father that in him should all fulness dwell," Col. 1:19, "that out of his fulness all we might receive grace for grace," John 1:16, The grace that is in him, as Mediator, is not in him for himself, but for us poor needy sinners, 1 Cor. 1:30, "He is made of God unto us wisdom, and righteousness, and sanctification, and redemption." "He received gifts for men," Psal. 68:18, that man might be "blessed in him with all spiritual blessings in heavenly things," Eph. 1:3, and therefore men, and the sons of men, are invited to come to him and get their own, for he and all that he is, or has, as Mediator, is for us. O then, "Come, come, come and take of the water of life freely," Rev. 22:17.

3dly, There is another door of access to the New Testament Ark, that is the door of his good-will that he bears unto fallen man beyond the fallen angels (who are by nature creatures of a higher rank than man; for God made man a little lower than the Angels, Psal. 8:5.) When the angels left their first state, there was no good-will discovered towards them, yea, on the contrary, they are shut out of heaven to hell, where "they are reserved in everlasting chains under darkness, unto the judgment of the great day," Jude 6, But when man sinned, and fell from the state wherein he was created, what strange work is made for his recovery? Hence is that declaration of the angels at the birth of Christ, "On earth PEACE, GOOD-WILL towards men," Luke 2:14. He "is not willing that any should perish, but that all should come to repentance," 2 Peter, 3:9.

Quest. Wherein doth this good-will of God towards man, fallen man, appear? Answ. In these few things:

1. Does it not appear in his remembering us in our low estate, Psal. 136:23, when we were like the infant cast out into the open field, none to pity or help, yet even then he looked upon us, and our time was the time of love, Ezek. 16:5, 9?

2. How did his good-will appear, when, immediately after the fall, the remedy was discovered, Gen. 3:15, It (viz. the seed of the woman) shall bruise thy head (viz. the serpent's)? the plaster is at hand to be applied, even before the wound was given by the serpent?

3. Was it not good-will to men upon earth, that he would not trust any angel or archangel with his salvation, but commits it unto his OWN SON, his BELOVED SON, "who is in the form of God," Philip 2:6, and is fully able for the work?

4. Was it not good-will in the Son of God not only to assume the human nature, but to take our law-place, that law and justice might reach him for our debt? For he "was made of a woman, made under the law," Gal. 4:4. He was made sin for us, 2 Cor. 5:21. "And he was numbered with the transgressors," Is. 53:12.

5. Was it not good-will in him to die for our offences, and to rise again for our justification? Rom. 4:25. Greater love than this hath no man, than that a man lay down his life for his friends: "But God commendeth his love to us, in that while we were yet enemies, Christ died for us," John 15:13, compared with Rom. 5:6–8.

6. Is it not good-will to man, in that when he had finished our redemption upon earth, that he should ascend into heaven, to appear in the presence of God for us, Heb. 9:24, as an Advocate at the high court of justice, Is. 53 last, "He was numbered with the transgressors, and he bare the sin of many, and made intercession for the transgressors," Luke 23:34; 1 John 2:1, "And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous."

7. Is it not good-will to man upon earth, that he commands the white flag of peace to be lifted up in the view of mankind, and creates the fruit of the lips, peace, peace to him who is afar off, and to him who is near? Is. 57:19.

8. Is it not good-will to man, that he makes offer of himself, and of his whole salvation, to sinners? Is. 46:12–13, "Hearken unto me, ye stout-hearted, and far from righteousness, I bring near my righteousness unto you: it shall not be far off, and my salvation shall not tarry."

9. Is it not good-will to man, that when he sees them running unto their ruin, in the broad way that leadeth to eternal destruction, he pursues them, crying, O "turn ye, turn ye, for why will ye die? for, as I live, I have no pleasure in the death of the wicked, but rather that he should turn," Ezek. 33:11. Oh, how many a cry gives he after Israel! Jer. 3:1, "Thou hast played the harlot with many lovers, yet return again unto me, saith the Lord," and verse 14, "Turn, O backsliding children, saith the Lord, for I am married unto you."

10. His heart is glad, and heaven rings with joy when a prodigal returns, Luke 15:23–24, "Let us eat and be merry, for this my son was dead and is alive again; he was lost, and is found. There is joy in heaven among the angels when a sinner is converted, chap. 15:7–10.

11. His good-will appears in his behaviour when sinners continue obstinate to refuse the offers of his grace, Psal. 81:13, "O that my people had hearkened unto me." He wept over Jerusalem, saying, Luke 19:42, "O if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!" He enters a protest before heaven and earth, and their blood did not lie at his door, but at their own, Jer. 2:12–13, "Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord: for my people have committed two evils, they have forsaken me, the Fountain of living waters, and have hewed them out cisterns, broken cisterns, that can hold no water." Thus you see what good-will Christ and his Father bears towards your salvation; and is not this a door by which you may enter into the New Testament Ark, and be saved from the deluge? Oh how justly shall the sinner perish for ever, that despises this good-will, and receives all this grace in vain!

4thly, The command of God, that is laid upon every one that hears the gospel, to believe in Christ, is a blessed door of access into the New Testament Ark, John 3:23, "This is his commandment, that we should believe on the name of his Son Jesus Christ." Sirs, God has such a good-will towards our salvation, that he has concluded us under a law, and has interposed his authority, enjoining us to believe in the name of his Son; and he has fenced his law with the most awful and terrible threatening in case of disobedience; "He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God," John 3:18; Heb. 2:3, "How shall we escape if we neglect so great salvation?" chap 10:28–29, "He that despised Moses' law died without mercy, under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God," chap. 6:6, "crucified unto themselves the Son of God afresh, and put him to an open shame." Thus you see that the command is peremptory, that you must believe in the name of Christ; you must receive him as the gift of God, otherwise you shall sink in the mighty waters of the deluge of eternal wrath and vengeance, and Christ himself will resent it to the uttermost, if his salvation be slighted; for he will come in flaming fire to take vengeance on all them that know not God, and who obey not this commandment of believing in the name of the only begotten Son of God, 2 Thess. 1:7–8.

Object. 1. 'I am afraid it be presumption in me to believe in and apply Christ.'

Answ. It can never be presumption to obey an express and positive command of God. Is it presumption to pray? Is it presumption to read the word? Is it presumption to hear the word? Is it presumption to sanctify God's name? and is it presumption to remember the Sabbath? You do not reckon it presumption to do any of these, because ye are commanded of God; as little can it be presumption to "believe in Christ, seeing this is his commandment," 1 John, 3:21.

Object. 2. 'I am such a great sinner, that I am afraid it is not I that is commanded to believe.'

Answ. The command of believing is to all without exception, great sinners, and sinners of a lesser size, Is. 1:8, "Come now, and let us reason together, saith the Lord: Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool:" If the command of believing were not to every one, then unbelief would not be their sin; for "where there is no law, there is no transgression," Rom. 5:13. But unbelief is a sin of the deepest dye, and makes every sin else unpardonable, by rejecting the only remedy.

Object. 3. 'You tell us, that we are commanded to believe; and yet at the same time tell us that we want power to believe; that it is the work of God, John 6:29, and that exceeding great and mighty power of God, that raised Christ from the dead, and must make us to believe,' Eph. 1:19–20.

Answ. It is very true, ye cannot believe; "No man can come to Christ, except the Father draw him," John 6:44, and yet ye are commanded to believe, not by us, but by that God that commands "things that are not as though they were," Rom. 4:17, and he commands you, impotent sinners, "dead in sin, to believe in the name of his Son that, from a sense of your own impotency, you may turn the work upon himself, as "the Author and Finisher of faith," Heb. 12:2, and his command is the vehicle of power: As when he commanded the man with the withered hand, "Stretch forth thine hand." Matth. 12:13, the poor man minted to obey, and in the mint of obedience he got power to stretch out his hand as he was commanded: So, after his example do ye. Mint at the duty, depending on the power of him who commands you to believe, that he may "fulfil in you all the good pleasure of his goodness, and the work of faith with power," 2 Thess. 1:11.

Object. 4. 'I have essayed and minted to believe, in obedience unto the command, and yet, alas! I am just where I was; I do not find the power of God coming along.'

Answ. Continue in the use of the means of God's appointment, to mint at believing: Continue to hear the word, and mint at mingling faith with it: Continue in prayer: and mint at believing that God will hear you; and in this way wait on the Lord. Remember the poor man that lay at the pool, John 5:5–9, for thirty-eight years, waiting for the troubling of the waters, and at last the Lord came and healed him: So do ye; for "blessed are all they that wait upon him," Psal. 37:9.

Object. 5. 'But all my labours will be in vain if I be not elected; for it is only they that are ordained to eternal life that will believe, Acts 13:48.

Answ. It is true, the election shall obtain, Rom. 11:7, though others be hardened; but let me tell you, in the matter of believing, you have no more concern with the secret counsels of God, than you have in buying or selling, eating or drinking, or such like common actions of life. If any man should say, I will not open my shop door, because I do not know if God has decreed that I should sell any wares; or, I do not know if God has ordained that any man should buy them: Or, if a man should say, I will neither eat nor drink, because God has fixed the term of my life; I am sure I shall live as long as God has ordained, whatever I do, &c.: Or, I may cast myself down a precipice, or attempt to walk upon the waters, because I shall not perish till God's appointed time come: I say, would you not reckon that man mad, or distracted, that would argue at that rate? Yet the case is the same, when he argues, That he needs not fly to Christ, or enter into the New Testament Ark, because if he be elected to eternal life he shall never perish, whether he believe or not. Sirs, let not the devil and a deceitful heart lead you in among the decrees of God, which are secret; for "the secret things belong unto the Lord our God; but those things which are revealed belong unto us, and to our children," Deut. 29:29. Follow commanded duty: believe in the Son of God; and then you shall know your election of God.

HEB. 11:7.—By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house.

THE SIXTH SERMON ON THIS TEXT

THE doctrine taken from the words in their typical and spiritual meaning, was as follows:

"That Christ is the great New Testament ARK, unto which perishing sinners must betake themselves, that they may be saved from the deluge of God's wrath."

The method was:

I. To speak of the deluge of God's wrath, with allusion unto the deluge of waters that destroyed the old world.

II. To speak of the warnings that God gives of the dreadful deluge of his wrath.

III. To speak of Christ as the great New Testament Ark, typified by the ark of Noah.

IV. To cast open the doors of the New Testament Ark.

V. To shew how it is that a sinner actually enters into this Ark by this door.

VI. Proceed to the application of the doctrine.

Having spoken to the first four, I proceed to

V. The fifth thing in the method, which was, to speak of the soul's actual entering by these doors into the New Testament Ark.

I find faith sometimes expressed in scripture under the notion of entering, John 10:9, "I am the door: by me if any man enter in, he shall be saved," and Heb. 4:3, "For we who have believed do enter into rest;" ver. 7, "Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it." Of the same import is that expression of turning unto Christ as a Strong-hold or Refuge, Zech. 9:12.

All I shall say upon this head is, to illustrate a little the nature of faith, under the similitude of Noah's entering into the ark, and the creatures that were saved there with him.

1. Then, we see in the text, that Noah was warned of God of his danger before he prepared an ark, or fled unto it.

Just so is it with sinners in the matter of believing in Christ; God gives the sinner warning of the danger he is in of the wrath to come. As God gave public warning to the old world, by the ministry of Noah, of the approaching deluge: so by the word read and preached, particularly by the preaching of the law, there is warning given to all sinners of the danger they are in of perishing for ever. The voice of God in the law to sinners is. Gal. 3:10, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." Rom. 2:8, 9, "Indignation and wrath, tribulation and anguish, upon every soul of man that doth evil." Psal. 9:17, "The wicked shall be turned into hell, and all the nations that forget God.—The wages of sin is death." Now, these and the like warnings are carried in and brought home to the soul in particular, by the power of the eternal Spirit, before the sinner enter into the New Testament Ark; and the sinner is made to believe the truth of these threatenings: For there is a law of faith, and a particular application of these and the like threatenings, before there be a true gospel faith of the remedy. Hence,

3. You see that Noah was moved with fear before he prepared an ark, or entered thereinto. What was he afraid of? say you. I answer, He was afraid of perishing in the deluge with the rest of the wicked world, (See the text.)

Just so is the case with sinners in the matter of believing, or flying to Christ; they are moved with the fear of an angry God, against whom they have sinned. And hence it is, that the sinner, through the terror of God, and of an awakened conscience, falls a trembling, with the jailor, Acts 16:30, and cries, "What shall I do to be saved?" Oh! to whom shall I fly for help, Isa. 10:3. "Who among us shall dwell with the devouring fire? and who among us shall dwell with everlasting burnings?" Is. 33:14. This is what is commonly called a law-work, which every one that believes hath either in a greater or lesser degree: For "The law is our schoolmaster to lead us unto Christ, that we might be justified by faith," &c., Gal. 3:24.

3. Noah renounced all the false confidences that the men of the old world betook themselves unto for shelter against the deluge. There is no doubt, but the inhabitants of the old world, when they saw the "windows of heaven opened, and the fountains of the great deep broken up, and the waters increasing and swelling," they would fly to the highest houses or mountains, to save them from the waters of the deluge, in hopes that the waters would stay before they came up where they were: But Noah knew other things; he knew that these were but lying refuges, and that the waters would overtop the highest mountains in the world: And therefore he renounced these vain refuges, and betook himself unto the ark.

Just so is it in the matter of believing in Christ, the poor soul is made to see that "in vain is salvation to be expected from the hills, and from the multitude of mountains," Jer. 3:23. "That the hail shall sweep away the refuge of lies," Is. 28:17. And the waters shall overflow all these hiding places, which hypocrites, the carnal worldling, or legalist, betake themselves unto: and therefore it flies for refuge unto Christ, that blessed hope set before it, Heb. 6:18, in the gospel, knowing that there is no name given—whereby to be saved, but by the name of Jesus.

4. Noah believed that the ark (being God's ordinance) was sufficient to save him and his family from the deluge.

So in the matter of believing, Christ is taken up as an all-sufficient Saviour, "able also to save unto the uttermost, all that come unto God by him," Heb. 7:25; and as he is appointed and ordained of God to be a Saviour every way qualified for the salvation of lost sinners, and made of God "unto us, wisdom, and righteousness, and sanctification, and redemption," 1 Cor. 1:30.

5. God gave to the living creatures (that were to be saved alive in the ark) a certain instinct, which made them to move from all parts of the earth towards the ark, and at last to enter into it.

Just so is it in the matter of believing. God gives an instinct, a supernatural instinct, unto the poor sinner, that makes him restless, until he win Christ, and be found in him, Phil. 3:8–9. This is nothing thing else but that drawing power of the word and Spirit of God, whereby the sinner is led to the Rock that is higher than all other refuges; John 6:44, "No man (says Christ) can come unto me, except the Father which hath sent me draw him;" Hos. 11:3, "I drew them with cords of a man, with bands of love." You know the bees, before a shower, they, by a certain instinct, fly into the hive: Just so is it here.

6. Noah's faith rested (not in the boards of the ark, but) in God who had appointed him to prepare it.

So in the matter of believing, true faith terminates upon "God—in Christ, reconciling the world to himself," 2 Cor. 5:19. The great design of God in manifesting himself in the flesh, is not that our faith should terminate upon the Man Christ Jesus, but upon God in him. You have a word to this purpose, 1 Pet. 1:21, "Who by him do believe in God, that raised him up from the dead, and gave him glory, that your faith and hope might be in God." So that you see, the scope of the whole work of redemption (through Christ) is to bring us to trust in God, and to place our confidence in him, as a God with us. Sirs, remember that God alone is the object of faith: and if your faith terminate upon any thing inferior to God, Father, Son, and Holy Ghost, it is not saving faith, for it doth not answer the very first command of the law, "Thou shalt have no other gods before me," Exod. 20:3.

7. When Noah entered into the ark, it was with a resolution to abide there, until the waters of the deluge were abated.

Just so is it here; when a sinner comes by faith unto Christ for refuge, he comes with a design to abide in him, not (like Noah with his ark) for a while, but for ever. The soul in believing cries concerning Christ, "This is my rest for ever, here will I dwell;" Psal. 132:14. It is the will of Christ that we should abide in him, 1 John 2:28, "And now little children, abide in him, that when he shall appear, we may have confidence, and not be ashamed, before him at his coming;" John 15:4–7, "I am the vine; ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you."

VI. The sixth thing in the method was to apply this doctrine.

And the only uses I make of the doctrine shall be in a word of trial and exhortation.

Use first shall be in a word of trial and examination.

And that which I would have you to try, is, Whether have you got into the New Testament Ark Christ, where alone a sinner can be in safety from the deluge of divine wrath. I remember John the Baptist says unto the Scribes and Pharisees, Matth. 3:7, "O generation of vipers, who hath warned you to fly from the wrath to come?" So say I to you; have you, upon God's warning, by the word of the law, fled for refuge unto Christ, and taken up your residence and abode in him? I offer these few marks for trial.

1. If ever you fled to the New Testament Ark, you have seen the devouring deluge of God's wrath ready to swallow you up, and you have seen yourselves upon the very brink of perishing for ever in the deep waters, so that you have been made to cry out, Oh "what shall I do to be saved?" Acts 16:30.

2. God has broken all your false props and confidences, and made you see they are nothing but lying refuges that would betray you. So was it with Paul at his conversion, what things were gain to him, these he counted loss for Christ, Philip. 3:7. "Ashur shall not save us," Hos. 14:3.

3. You have (by the light of the word and Spirit) got such a discovery of the glory, structure, beauty, and excellency of the New Testament Ark, as has filled you with wonder and admiration at the love, mercy, and grace of God, in providing such an Ark, such a Saviour, 2 Cor. 4:6, "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." Oh, will the soul say, at the sight of the Ark Christ, "What hath God wrought?" Numb. 23:23; "This is the Lord's doing, it is wonderful in our eyes," Psal. 118:23; "Without controversy, great is the mystery of godliness, God was manifest in the flesh!" &c., 1 Tim. 3:16.

4. If ever you entered into the ark, you have seen a reconciled God in the Ark Christ, "For God is in Christ, reconciling the world unto himself," 2 Cor. 5:19. This is the very thing that induces and encourages the soul to enter into it. The poor soul could see nothing before but God a devouring fire to consume it; but, looking to Christ, it sees a smiling God, saying, "This is my beloved Son, in whom I am well pleased," Matth. 17:5. O Sirs, this is the very thing that begets faith, love, hope, and confidence, God's love in giving Christ, John 3:16, "God so loved the world, that he gave his only begotten Son," &c. Now, have you seen God to be love? and have you seen his love manifested in this, that he sent his only begotten Son into the world, that we might live through him? 1 John 4:9, and has the faith of this love killed your enmity?

5. If you have fled to the New Testament Ark, you will be so well pleased with your new lodging, and your safety therein, that your hearts will be filled with gratitude, and your tongues with the high praises of the Lord, that ever provided such an Ark, and that ever brought you into it. You will sing and say with the church, Micah 7:18, "Who is a God like unto thee, who pardoneth iniquity, and passeth by the transgression of the remnant of thine heritage;" and with David, Psal. 103 at the beginning, "Bless the Lord, O my soul, and all that is within me, bless his holy name: Bless the Lord, O my soul, and forget not all his benefits:" and with Israel, when God had brought them through the Red Sea, and delivered them from the hand of the Egyptians, Exod. 15:11, "I will sing unto the Lord, for he hath triumphed gloriously," &c.

6. If you have ever fled into the Ark, then you will be new creatures; for if any man be in Christ, he is a new creature, old things will pass away, 2 Cor. 5:17. You have got new light in your understanding, a new will and affections, you will not walk according to your old lusts in the flesh, or according to the curse of the world: no, but as the ark and they that were in it were lifted up above the earth upon the waters, towards heaven, so you will not lie grovelling upon the earth, but "seek things that are above, where Christ is," Col. 3:1.

7. You have got something of the Spirit of Christ: for if any man have not the Spirit of Christ he is none of his," Rom. 8:9. "But he that is joined unto the Lord, is one spirit," 1 Cor. 6:17. And his spirit will be in you as "a well of water springing up unto everlasting life," John 4:14. The Spirit will convince you of sin, &c.

8. If you have fled to the New Testament Ark, you will be concerned to get as many as possible into the Ark with you; and for this end you will be telling them of their danger while out of Christ, and of the great salvation that is to be found in him. How active was Paul, after he came to know Christ, to recommend him to others? Acts 9:20, &c., compared with Gal. 1:23.

Use second shall be of Exhortation to all in general.

Is it so that Christ is our great New Testament Ark, to save from the deluge of divine wrath? O then, Sirs, let me beseech and entreat you to consult your own safety, by flying into this blessed Ark, before the waters of the deluge sweep you away into a miserable eternity.

I offer a few motives to stir you up to fly into the Ark.

1. Consider, That there are innumerable multitudes of mankind that are already lost irrecoverably in the deluge of God's wrath, through their not entering into the Ark. The inhabitants of the old world that are said to be in prison, unto whom Noah preached. O what innumerable numbers of men and women have gone down to the sides of the pit since sin entered into the world; "Broad is the way that leadeth to destruction, and many there be that go in thereat," Matth. 7:13. Now, is it not your interest to take warning from the ruin of so many?

2. Consider, That you must inevitably go the same way, I mean, perish in the deluge, except you enter into the Ark; "For there is none other name under heaven, given amongst men, whereby we must be saved, but by the name of Jesus Christ," Acts 4:12. It is not your broken planks of a profession of religion, hope in the general mercy of God, your civility, morality, legal righteousness, that will do; God's wrath will stave all these broken planks in pieces: and therefore repair to the ARK Jesus Christ.

3. There is a fixed day, a time set for your entering into the New Testament Ark, which if it be let slip, there will be no entrance into the Ark, but you shall infallibly perish in the deluge. "He that lives for ever, has sworn with his hand lifted up to heaven," that there shall be no more entrance into the Ark. Quest. What is the fixed time? Answ. It is the day of grace, the day of life, the day of salvation; if that pass, you are gone for ever: and therefore, "To-day, if you will hear his voice," Psal. 95 and Heb. 3.

4. The Ark is prepared of God for you, and that at an infinite expense. God has provided a Saviour, Psal. 89:19, "Help is laid upon one that is mighty," John 3:16, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish." The Ark is finished, and perfected, and made ready for you: "All things are ready," Matth. 22:4.

5. The Ark is at hand, it is near to us, Is. 46 at the close, Behold, "I bring near my righteousness, it shall not be far off, and my salvation shall not tarry; and I will place salvation in Zion," &c. "The word is nigh thee, even in thy mouth, and in thy heart: that is the word of faith which we preach," Rom. 10:8.

6. The Ark is ordained for men and women of our stamp, I mean men and women of the human nature: And therefore the call is "to men and the sons of men," Prov. 8:4. Christ is a Saviour, not for the fallen angels, but for us; "Unto us is this child born," Is. 9:6, he "is made of God unto us, wisdom, and righteousness, and sanctification, and redemption," 1 Cor. 1:30.

7. Many have already entered, and are saved; an innumerable company, "which no man can number," Rev. 7.

8. The doors of the Ark are cast wide open to you also, together with a promise of safety, "Whosoever believeth shall not perish, but shall have everlasting life," John 3:16.

9. The great God commands you to enter into the Ark, 1 John 3:23, "This is his commandment, that we should believe in the name of his Son Jesus Christ."

I conclude with a word to believers who have fled into the Ark.

(1.) By way of comfort.

1. God is with you in the Ark, "For God is in Christ," 2 Cor. 5:19, and he will never leave you, Heb. 12:5.

2. "Your life is hid with Christ in God," Col. 3:3, "Because I live, ye shall live also," John 14:19.

3. You are freed from condemnation. The law cannot curse you: though man may, yet God will not curse you, Rom. 8:1.

4. The waters of affliction shall not overwhelm you, Is. 43:2, 3 the waves they may dash, but they will turn into foam like the waves of the sea.

5. Death and the grave cannot harm you, "For you are ransomed from the power of both," Hos. 13:14.

(2.) A word of counsel to you that are in the Ark.

1. Bless God that provided the Ark.

2. Bless God that brought you into it.

3. Rejoice and glory in the Lord, triumph in him.

4. Live upon Christ, and the provision you find in the Ark.

5. Walk worthy of the Lord, unto all well-pleasing, Col. 1:10.

THE PLANT OF RENOWN

EZEK. 34:29.—And I will raise up for them a Plant of Renown.

THE FIRST SERMON ON THIS TEXT

IF we east our eyes back upon the foregoing part of this chapter, we shall find a very melancholy scene casting up; we shall find the flock and heritage of God scattered, robbed, and peeled, by the civil and ecclesiastical rulers that were in being at that day: a day much like to the day wherein we live; the ruin of the church of Christ, in all ages and periods of the world, has been owing to combinations betwixt corrupt churchmen and corrupt statesmen. And so you will find it in the preceding part of this chapter: there is a high charge brought in against the shepherds of Israel, and a terrible and awful threatening denounced by the great and chief Shepherd against them, for the bad treatment that the flock of Christ had met with in their hands. However the sheep of Christ may be fleeced, scattered, and spoiled, yet the Lord looks on them: And many great and precious promises are made for their encouragement in that evil day; you may read them at your own leisure, for I must not stay upon them just now: But among all the rest of the promises that are made, Christ is the Chief, Christ is the To-look of the church, whatever trouble she be in. In the 7th chapter of Isaiah, the church had a trembling heart, God's Israel was shaken as ever you saw the leaves of the wood shaken by the wind, by reason of two kings combining against them: well, the Lord tells them, a virgin shall conceive and bear a son, and shall call his name IMMANUEL: But might the church say, what is that to us? what encouragement doth this afford in the present distress? Why, the Messiah is to come of the tribe of Judah, and the family of David; and therefore that tribe and family must be preserved, in order to the accomplishment of that promise. Whatever distance of time, suppose hundreds or thousands of years may intervene before the actual coming of the Messiah, yet the promise of his coming, as it is the ground of your faith for eternal salvation, so it is a security for the present, that the enemy shall not prevail to the total ruin of Judah, and the royal family of David. In all the distresses of the church, Christ is always presented to her in the promise, as the object of her faith, and the ground of her consolation; and accordingly they looked to him in the promises, and were lightened, and their faces were not ashamed. He is here promised under the notion of David; he is promised under the notion of God's Servant; and in the words of the text, he is promised as a renowned Plant, that was to rise in the fulness of time: And blessed be God he has sprung up, and is in heaven already, and has overtopt all his enemies, and all his enemies shall be his footstool.

Here then you have a comfortable promise of the Messiah; where again you may notice, 1st, The Promiser, (I), I will raise up, &c. It is a great (I) indeed, it is JEHOVAH in the person of the Father, it was he that in a peculiar manner sent him; "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." In the fulness of time he sent forth his Son "made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." God promised to send him, and accordingly he has actually fulfilled his promise. Again, 2dly, We may notice the blessing promised, and that is, a Plant of Renown: Christ gets a great many metaphorical names and descriptions in scripture; sometimes he is called a Rose, sometimes he is called a Sun, and sometimes he is called a Door, sometimes he is called the Tree of Life; sometimes he is called one thing, and sometimes another, and he is content to be called any thing to make himself known to us; and here he is called a Plant, and a renowned Plant; but more of this afterwards, But then, 3dly, We have the production of this Plant, I will raise him up. Hell will endeavour to keep him down, the devil and his angels will endeavour to smother him when he sets his head above ground. So we find Satan sends Herod, and Herod sends the bloody dragoons to murder him when he came into the world. But let hell do its utmost, as it hath done in all ages, and is doing this day to smother that Plant, up it will he; I will raise him up; and therefore he shall prosper. But then again, 4thly, We may notice here for whom, or for what end, for whose use and benefit it is; I will raise up (for them) a Plant of renown. Who these are, you will see by casting your eye on the former part of the chapter, it is for the Lord's flock, his oppressed heritage, that are borne down by wicked rulers, civil and ecclesiastic, I will raise up for them a Plant of renown, and he will be their Deliverer.

The doctrine that naturally arises of the verso is in short this.

"That Christ is a Plant of renown, of God raising up, for the benefit and advantage of this people, or for their comfort and relief in all their distress: he is a renowned Plant of God raising up."

Now, in discoursing this doctrine, if time and strength would allow, I might.

I. Promise a few things concerning this blessed Plant.

II. I might inquire why he is he called a Plant of renown?

III. Speak a little to the raising up of this Plant.

IV. Shew you for whom he is raised up. And.

V. Shew you for what end he is raised up. And then. Lastly, Apply.

I. As to the first of these, namely, to promise a few things concerning this blessed Plant.

1st, I would have you to know, what is here attributed and ascribed to Christ, is not to be understood absolutely of him as God, but—officially, as he is a Mediator and Redeemer. Considering him absolutely as God, this cannot be properly said of him that he was raised up; for he is God co-equal and co-essential with the father; but viewing him as Mediator, he is a Plant, as it were, of God's training You will feel from the context, all that is said of Christ has a respect to him as Mediator, that he was to be God's servant, to do his work; in that consideration, he is here called a Plant, and a Plant of renown: Hence Zacharias, when speaking of him, has a phrase much to the same purpose; "He hath raised up a Horn of salvation for us in the house of his servant David."

Again, 3dly, Another thing I would have you to remark is, that this Plant is but small and little in the eyes of a blind world. He was little looked upon when he sprung up in his incarnation, and when he was here in a state of humiliation: Men look upon him as a root sprung up out of a dry ground, they saw no comeliness in him why he should be desired; and to this day, though he be in a state of exaltation at the right hand of God, yet he is little thought of, and looked upon by the generality of mankind, and the hearers of the gospel; "He is despised and rejected of men."

But then, 3dly, Another thing I would have you to remark is, that however contemptible this Plant of renown is in the eyes of a blind world, yet he is the tallest plant in all God's Lebanon: There is not the like of him in it; he as fairer than the children of men, and he is as the apple tree among the trees of the wood; if ever you saw him, ye will be ready to say so too, "whom have I in heaven but thee? and there is none upon the earth that I desire besides thee."

Again, 4thly, Another thing I remark is, that this blessed Plant of renown was cut down in his death, and sprang up gloriously in his resurrection. The sword of divine justice he wed down this plant upon Mount Calvary, but within three days he sprang up again more glorious, and more beautiful and amiable than ever, and he was "declared to be the Son of God with power, according to the spirit of holiness, by his resurrection from the dead."

Lastly, I would have you to remark, that all the little plants in the garden are ingrafted in this Plant of renown; "I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. I am like a green fir-tree, from me is thy fruit found." If you be not ingrafted, Sirs, in this Plant, you will never grow, and all the trees that are not planted in him are all but weeds. There is a time comeing when all the weeds will be plucked up; And therefore take heed that you be ingrafted in him by a faith of God's operation. So much for the first thing I proposed.

II. The second thing was to show, that he is a renowned Plant: He is renowned in heaven, and he is renowned on earth, and will be so: "For his name shall endure for ever." Psal. 72:17.

O he is renowned! for what, say you, is he renowned?

I might here enter upon a very large field; I shall only tell you that he is renowned in his person. There was never the like of him the two natures of God and man are joined together in one in him. Did you ever see that? if you have not seen that, you have not seen the mystery of godliness: He is the most renowned Person in heaven; but he is IMMANUEL, "God manifested in the flesh." Then he is renowned for his pedigree, "Who shall declare his generation?" Considering him as God, his eternal generation from the Father cannot be told: We can tell you he is the only begotten of the Father, but we cannot tell you the manner of generation; it is a secret that God has drawn a veil upon, and it is dangerous to venture into a search of it; and they that have attempted it, have commonly bogged into Arian, Arminian, and Sabellian errors. Considering him as a man, he is sprung of a race of ancient kings, a famous catalogue of them you read of in Matth. 1. And who can declare his generation even as a man? For he was born of a virgin, and conceived by the overshadowing power of the Highest. Then he is renowned for his name; he hath a name above every name that can be named whether in this world, or in that which is to come. He is renowned for his wisdom; for all the treasures of wisdom and knowledge are in him. He is renowned for his power; for he is not only the wisdom of God but the power of God; he is the Man of God's right-hand, even the Son of man whom he hath made strong for himself. He is renowned for his veracity and fidelity; for "faithfulness is the girdle of his reins, and righteousness the girdle of his loins." Have you got a word from him? depend upon it, it is a sicker word, it does not fail; the word of the Lord endures for ever, when heaven and earth shall pass away. He is renowned for his righteousness; for he has brought in an everlasting righteousness, whereby the law is magnified and made honourable, and by the imputation of which the guilty transgressors are acquitted: he was made "sin for us, who knew no sin, that we might be made the righteousness of God in him;" that is his name, The Lord our righteousness. He is renowned for his fulness; for all the fulness of the Godhead dwells bodily in him; he is full of grace and truth; full of all created and uncreated excellencies. He is renowned for his love; what but love brought him out of the bosom of the Father to this lower world? what but love made him lay down his life for his people? He is renowned for his liberality; he has a full hand and a free heart, as we use to say; he gives without money and he invites all to come and share of his fulness. He is renowned for his constancy; he is Jesus, the same to-day, yesterday, and for ever: the best of men will fail us when we trust them, they will run like splinters into our hands when we lean upon them; but, Sirs, you will find Christ ay the same, to-day, yesterday, and for ever. And then he is renowned for his authority and dominion; it is great and extends far and wide, whether in heaven above, or in the earth beneath; and his dominion reaches from sea to sea, and from the river unto the ends of the earth; and all the kings of the earth are but his vassals. Thus, I say, Christ in every respect is renowned.

But, here, to keep by the phraseology of the text, he is a renowned Plant. Wherein is he renowned?

First, I say, he is renowned for his antiquity; "I was set up from everlasting, from the beginning, or ever the earth was," &c. All the plants in the higher and lower gardens of God are but just upstarts in comparison of him: angels and archangels, and the greatest seraphims, are but of yesterday in comparison of this plant. He is renowned for his antiquity; for he is "The Ancient of days, and everlasting Father," Is. 9.

N. B. Here he was desired to conclude his discourse, in respect the work in the church was over, and that he might give way to another minister that was to preach the evening Sermon.

EZEK. 34:29—And I will raise up for them a Plant of renown.

THE SECOND SERMON ON THIS TEXT

I HAD occasion, upon a solemnity of this nature, not long ago, to enter upon these words, but had not time to go far into the import of them: After I had traced the connection of the words a little I took them up in the few following particulars:

1. We have here a great blessing promised unto the church, and that is none other than Christ under the notion of a Prince, and a Plant of renown.

2. We have the party by whom this promise is made in the pronoun (I), I JEHOVAH, the eternal God, I will raise up for them a Plant of renown.

3. We have the way how this Plant of renown is raised; and I will raise him up, I that am the great Husbandman of the vineyard, I will raise up for them, &c. Then.

4. I noticed the persons to whom the promise is made, I will raise up for them, that is, for his church, for his people that are brought into a very low condition, as ye will see by reading the preceding part of the chapter; the flock of Christ were scattered by the shepherds of Israel, they were torn, they were devoured, and under manifold trials; well, what will the Lord do for his flock in that condition? He says, I will raise up for them a Plant of renown, and they shall hunger no more.

The observation is much the same with the words themselves;

Namely, "That our Lord Jesus Christ is a Plant of renown, of his Father's upbringing; I will raise up for them a Plant of renown.

In prosecution of this doctrine, I proposed to observe the order and method following.

I. To premise a few things concerning this blessed Plant.

II. To shew that indeed he is a Plant of renown.

III. To speak a little concerning the raising up of this Plant.

IV. Shew for whom he is raised up.

V. Shew for what good, or what benefit and advantage he is raised up. And then,

Lastly, Apply the whole.

As to the first, I spoke to it; premised a few things concerning this blessed Plant, and I shall not stay to resume what was said on that head.

I likewise entered upon the second, and shewed that Christ is a Plant of renown in several respects: I mentioned eleven or twelve particulars wherein Christ is renowned, But I shall not resume these neither.

I shall only tell you a few things wherein this blessed Plant is renowned.

1. In the first place, this blessed Plant, he is renowned for his antiquity. There are many other plants in God's garden, as angels seraphims, cherubims, saints miltant and triumphant, they are all plants; of God's garden; but they are all but up-starts in comparison of him, for he was set up before ever the earth was; ye will see, that one name of this Plant of renown is, the everlasting Father, or the Father of eternity, as it may be rendered.

2. As he is renowned for his antiquity, so for his beauty, he is the most beautiful Plant in all the garden of God; "I am the Rose of Sharon, and the Lily of the valleys; he is as the apple tree among the trees of the wood:" He is renowned I say, for his beauty, and his glory, for the glory of a God is in him. Is there any glory in his eternal Father? Why, that glory shines in our Immanuel in the very, brightness of it, Heb. 1:3. He is the "brightness of the Father's glory and the express image of his person." Now Sirs, if ever your eyes were opened by the Spirit of God, to take up the glory of this Plant his glory has just dazzled your very eyes; you that never saw any glory in him, you never saw him to this very day. Pray that the light of the glory of God in the face of Jesus Christ may yet shine into your hearts; it would make a heartsome sacrament, if this Plant were displayed in his glory among us. Sirs, have you come to see him in his glory? O give God no rest till he make a discovery of himself to you souls.

3. then, He is renowned for his verdure, for his perpetual greeness. Other plants are fading, you and I are fading plants; "All flesh is grass, and all the goodness thereof is as the flower of the field." He is a tree ever green; he never fades summer nor winter, and shall be ever a green Plant to the saints as it were to eternity. When millions of ages, yea myriads of ages, are past in heaven, he will be as fresh and green to the believer, as when he first saw him, or the first moment the saint entered into glory: Therefore it is, that the songs of the redeemed in glory, are ay new songs, and through eternity will ay be new songs; because they will ay see matter of a new song, and the more they see, they will more wonder at him through eternity. Again.

4. This plant is renowned not only for his verdure, but for his virtue. We read in Rev. 22. "That the leaves of the tree of life, were for the healing of the nations," that tree of life is the very same with this Plant of renown; the leaves of this plant are for the healing of the nations; and we that are ministers are come this day to scatter the leaves of this tree of life, of this Plant of renown; try, if you can get a leaf of it applied and set home upon your souls, depend upon it, there is virtue in every word of his: Sirs, mingle faith with a word, and you will find it will have the same efficacy with you as it had with the poor woman with the bloody issue, that was healed with a touch of the hem of his garment, who had spent all her living on doctors. O see if ye can find him; I assure you he is here, he is behind the door of every man's heart, Rev. 3:20. "Behold, I stand (says he) at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me:" and O let him in: there is virtue in him for curing you all, though there were ten thousand millions of you more than there are, there is virtue in him for healing every one of you. But then.

5. This blessed Plant, he is not only renowned for his virtue, but likewise for his fertility: He is not a barren plant; he would not be renowned if he were barren; he brings forth all manner of fruit every month; yea, I may add, every day, every moment. You read in Rev. 22 of the tree of life, that brings forth twelve manner of fruits every month; that is to say, he brings forth all manner of fruit that is necessary for a poor soul: whatever thy soul stands in need of is to be found in him. See then and gather, see if you can gather some of it: There is the fruit of his incarnation; there is the fruit of his death; there is the fruit of his resurrection: there is the fruit of his ascension; there is the fruit of his intercession, and sitting at the right-hand of God; there is the fruit of his prophetic office; there is the fruit of his priestly office; there is the fruit of his kingly office; there is the fruit of his appearing within the veil; there is the fruit of what he did without the veil, and without the camp, O what fruit is here. Here is wisdom for fools; here is justification for the condemned soul; here is sanctification for the polluted soul, and clothing for the naked: riches for the poor, bread for the hungry, drink for the thirsty; all manner of fruit is here, and we are trying, Sirs, to shake the tree of life among you, and blessed be God they may be gathered. O Sirs, they are dropping among you! O gather, gather, for salvation is in every word that drops from him, for his words are the words of eternal life. But,

6. This blessed Plant is renowned for scent, and pleasant savour. O Sirs, there is such a blessed savour in this Plant of renown, as has cast a perfume through all the paradise above; he has cast a perfume through all the church militant, which in Is. 5 is called God's vinepard. O Sirs, do ye find any thing of the scent of this Plant; I can tell you, if ever you have been made to ken him, it will be so, Cant. 1:4. "Because of the savour of thy ointment thy name is as ointment poured forth, therefore do the virgins love thee." The believer finds a scent about him, he draws a savour from him. What is the design of us ministers but to cast abroad his scent; and it is by this we win souls: and they that cast out and drop the Plant of renown out of their sermons, and no wonder their sermons stink, and they shall stink to eternity that throw Christ out of their sermons. The great buisness of ministers is cast forth the scent of Christ to people, I shall read ye a word to this purpose, in 2 Cor. 2:14–15. "Now thanks be unto God, which always causeth us to triumph in Christ:" the apostle triumphs in him, and all other honest ministers will just triumph in him too, and all Christians triumph in him that know him; "And maketh manifest the savour of his knowledge by us in every place. For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are "the savour of death unto death, and to the other the savour of life, unto life, and who is sufficient for these things?" Who is able to tell the sweet savour that is in him? But then, again.

7. This blessed Plant (in my text) is not only renowned for his savour, but likewise for his shadow, Cant. 2:3. "I sat down under his shadow with great delight," the shadow of the Plant of renown. You are all sitting there or standing, but are you sitting under the Plant of renown? Jonah's gourd did him service against the the scorching heat of the sun that was like to take away his life: but, alas, that soon failed him; for God sent a worm and smote it, that it withered; and the worm of death will soon smite and wither you and me; O get in under the shadow of this Plant of renown, and ye are secured against death and vindictive wrath for ever: get in under his shadow the shadow of his intercession, the shadow of his power, the shadow of his providence, the shadow of his faithfulness; O sit down under his shadow, and you will find shelter there against all deadly; whatever blasts come, you will find safety there; would you be shadowed from the king of terrors, death is a terror to many, O if you would be shadowed against the awful terrors of death and God's vengeance, get under this shadow, and you are safe.

Again 8, This Plant is renowned for his stature: he is a high Plant, he is a tall Plant. You see the heavens above you, but they are but creeping things in comparison of him, but this glorious Plant, "he is the high and lofty one that inhabits eternity;" you can never see his height. Your eye will look high, and your thought will reach higher; but neither your eye nor your thought will reach unto him. He is taller than all the cedars in the Lebanon of God: "Eye hath not seen, nor hath ear heard, neither hath it entered into the heart of man to think of the height and glory of this Plant of renown." But then,

Lastly, This Plant is renowned for his extent, not only for his stature, but he is a broad Plant. He was planted in the first promise in Paradise, he spread through the Old Testament church, he came the length of filling the land of Judea, but at length this Plant has spread among us, and O that I could spread him among you! and O that I could open the leaves of this Plant, to take you in, he is a broad Plant, he will serve you all. We read of the tree of life being on every side of the river. There is a great river betwixt us and heaven, and that is death, and we are all running to this river of death. As one well observes on the place, this tree is in the middle of the river, he is on this side of time, and he is on that side of time Now this Plant is on both sides of the river. Though you were going to the wastes of America, you will find him there as well as here, if you have but the art of improving him. And this Plant will spread himself through all kingdoms, Habak. 2:14. "The earth shall be filled with the knowledge of the glory of the Lord, just as the waters cover the sea." He will not only fill the earth, but the whole heavens throughout eternity. O he is a broad Plant that will extend himself both to heaven and earth! And this shall serve for the second thing proposed, namely, to show, that this Plant is indeed a renowned Plant.

III. The third thing I proposed in the prosecution of this doctrine was, concerning the raising or upbringing of This Plant.

You see it is no other than the great God that raised up this Plant: I find the great Jehovah glorying in his skill and wisdom, in the raising up of this Plant for the use of the church, Psal. 89:19, Says the Lord, "I have laid help upon one that is mighty, I have exalted one chosen out of the people. I have raised up David my servant; with my holy oil have I anointed him:" He just glories in it, that he had raised up this glorious Plant of renown.

I will tell you a few things with reference to the raising up of this blessed Plant.

1st, He was raised up in the counsel of God's peace from eternity. The Trinity sat in council anent the upbringing of him, "The counsel of peace was between them both," Zech. 6:13. The Father and the Son agreed upon it, that, in the fulness of time, the Son should come into the world. But then, again,

2dly, He was raised up in the first promise to Adam and Eve. Until this Plant was discovered to them, they were like to run distracted. And indeed, Sirs, if Christless sinners saw where they were, and the wrath of God that is hanging over their heads, they would be ready to run distracted, till a revelation of Christ was made to them. All the promises, all the prophecies, all the types, and all the doctrines of the Old Testament, were the gradual springings of this Plant. But it was under ground, until,

3dly, His actual manifestation in the flesh, when, in the fulness of time, he appeared: "In the fulness of time, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." And then, again,

4thly, This Plant was raised up, even in his death. He was cut off from the land of the living, yet even then he was raised up, even in his very death; when this Plant was cut down on Mount Calvary, his scent and savour ran to the utmost ends of the earth. And what is it but the doctrine of the cross of Christ, that catches sinners unto this very day? These ministers must be the devil's ministers, and not the ministers of Christ, who, instead of preaching a crucified Christ, entertain their hearers with harangues of heathen morality, flourishes of rhetoric, the doctrines of self-love as the principles of religious actions, and the like stuff. Will ever these feed the soul, or convert a soul to Christ? Such ways of preaching may tickle the ear and please the fancy, but can never be the power of God to salvation. I say, it was the doctrine of the cross of Christ that subdued the nations, and that shall be the method of winning souls to Christ to the end of the world. "God forbid (says Paul) that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world." And, writing to the Corinthians, he says, "I desire to know nothing among you but Jesus Christ, and him crucified;" and that will be the way of every faithful minister of Christ. But then, again,

5thly, This plant was raised up in his resurrection from the dead. For in his resurrection from the dead he was "declared to be the Son of God with power, by the Spirit of holiness." By the upbringing of this Plant after it was cut down, our hopes began to spring up again: And, Sirs, if this Plant had not sprung up again, our hopes had perished for ever. But "blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope," by the upspringing of this Plant of renown, after he was cut down. A living Christ, Sirs, is no small matter, a living Redeemer, our life is just bound up in this Plant of renown; because I live, ye shall live also. But then, again,

6thly, This Plant of renown was raised up higher in his ascension into heaven, when he was set "down on the right hand of the Majesty on high," after he had, by himself, purged our sins: This Plant of renown, though he be preached unto us Gentiles in the church militant; yet he is now in person received up into glory, 1 Tim. 3, and is up above in the church triumphant, he is gone up with a shout. O let us sing praises to the Plant of renown, for he is gone up on high as our Head, as our God, as our great High Priest, in the higher house.

And then, 7thly, He is raised up likewise in the revelation of the everlasting gospel. And thus we are endeavouring to raise him up in the word and sacrament this day, as "Moses lifted up the serpent in the wilderness," John 3:14, so we are endeavouring to lift up the Plant of renown, "That whosoever believeth in him should not perish, but have everlasting life," John 3:16. O Sirs! I bring this Plant of renown to you, I offer him to every one of your hands, and say, Will you have him? O will you take this Plant, and spread his savour among you? He is the Father's elect and delight, and shall not all this company say, It is he in whom my soul delighteth? And O, that every one of this company were saying it from the savoury sense of it upon their hearts! O carry him away with you, carry him in your hearts and foreheads, and let all the world know he is yours, "My beloved is mine, and I am his,"

But then, again further, 8thly, This Plant of renown is raised up in the day of the church's reformation. When the fallen tabernacle of David is reared up, then this Plant appears glorious and beautiful. It is for the honour of Christ that the church be reformed. Alas! we heard a noise of great reformation of late; but where is it? or what doth it amount to? What is there done for Christ? Is there any plant plucked up that he hath not planted? Are any intruders upon Christian congregations by presentations, or sham calls, turned out? Is there any thing done with erroneous professors of divinity, when error is running through the land? O! there are few to stand up for the truth this day, when such persons are let go without a rebuke; yea, without so much as a protest taken by them, who, I am persuaded, are lovers of Christ. Alas! it appears there is little courage for Christ, to whom we owe our all: I say, this Plant of renown is raised up in the church's reformation; may it not be said, "This is Zion whom no man seeketh after?" Civil and ecclesiastic authority are studying to bear down Christ, but this Plant will be up upon them, let them tread upon him in his members as they will: His supreme Deity and sovereignty in his church will yet appear; for his Father hath said, "Sit thou at my right hand, until I make thine enemies thy footstool."

But then I might tell you, 9thly, That this Plant of renown will be raised up at his second coming: And, O Sirs, this Plant of renown will then appear in different views, and in different lights! To the saints he will appear in glory, they will lift up their heads and sing: But as for the wicked world, they will see him all in red flames, ready to destroy and devour them: behold, he will come in the clouds, and every eye shall see him; they that have pierced him by error; they that have pierced him by robbing and spoiling his people of the privileges wherewith he hath made them free; these that spoil them of their valuable privileges which he has bought for them with his blood, they will howl and cry in that day; "they who pierced him, and all kindreds of the earth shall wail because of him."

And then, Lastly, This Plant of renown will be raised up in the songs of the redeemed through endless eternity. The work of all the ransomed in glory will be to raise up the glory of this Plant of renown in the highest hallelujahs: "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing, to endless evermore." Every bird in every bush will there sing of the glory and beauty of the Plant of renown, and he will draw all the millions and myriads that are the inhabitants of the higher house after him; they will be continually highly praising him. Thus you see Christ is a Plant of renown, and what way he is raised up.

IV. The fourth thing I proposed was, for whom is it that this Plant is raised up?

O, may some poor thing say, was he ever raised up for me? I tell you, Sirs, he was never raised up for the fallen angels; "For he took not on him the nature of angels, but he took on him the seed of Abraham." Our nature was highly honoured at first, but it soon sunk below the beast that perisheth. But the second Adam took our nature upon him, and he hath raised it to a higher dignity than the very angels; for to which of the angels did this honour appertain to be united to the eternal Son of God? So that I say, that this Plant of renown is raised up for mankind sinners, not for angel-kind sinners, and every mankind sinner that hears tell of him, should lay claim to him, as in Is. 9:6. And I advise every one of you mankind sinners to apply it; "Unto us a Son is given, unto us this Child is born, and the government shall be upon his shoulder: And his name shall be called Wonderful, Counsellor, The Mighty God, The everlasting Father, The Prince of Peace;" to us he is given; unto us he is born. I remember the angel, at the birth of Christ, told the shepherds, "I bring you good tidings of great joy, which shall be to all people; for unto you (sinners, not unto us) is born this day, in the city of David, a Saviour, which is Christ the Lord." O Sirs, let all this company receive it as glad tidings of great joy; for I tell you, that this Plant of renown is raised up for you, if you have but a heart for to use him. As the firmament is for you, if you will open your eyes, so the Sun of righteousness is for you, if you will open your hearts to him: for the Lord's sake do not refuse him, or else it will not be telling you; you will rue it to eternity. But, say some, are you telling us, that Christ was raised up for all mankind? That is not what I say; but I say, that Christ was revealed to all mankind: I abstract from secret things. Our duty is to go and "preach the gospel to every creature;" therefore, according to our commission, we bring this Plant of renown to every creature, whether young or old, every rational creature here; we command you (as you will answer at the bar of the great God, as you will answer at the day of judgment), that you receive this Plant of renown. For the Lord's sake do not refuse him; for this is the condemnation, that this Plant is brought into the world, and the world will not receive him. Let not the devil nor an unbelieving heart knock off your hands from embracing and receiving him, as offered in this gospel we are preaching. The devil and an unbelieving heart will tell you, your sins are so many, and you have run on such a course of sin, that he cannot belong unto you; but the very thing makes you need Christ is, because you are great sinners. Any of you that needs this Plant of renown, I invite you not only to take him home in your hands, in your bibles; but, for the Lord's sake, take him home into your hearts and let him lie there all night between your breasts, saying, "This God is our God for ever and ever, and will be our guide even unto death." If you have got this Plant of renown, you will at death just go unto God with a shout, with a song, and say, O death, I defy thee: "O death, where is thy sting? O grave where is thy victory?" what harm canst thou do to me? "For to me to live, is Christ, and to die is gain," gain for endless evermore, because I will win to the immediate enjoyment of God, and abide for ever under this refreshing shadow of this Plant of renown.

N. B. I thought to have gone through what I designed on this subject but time and strength will not allow; I shall rather return afterwards, if there be occasion for it.

The Lord bless his word.

EZEK. 34:29—And I will raise up for them a Plant of renown.

THE THIRD SERMON ON THIS TEXT

V. THE fifth thing is, Why is he raised up, or for what ends and use is this Plant of renown raised up by JEHOVAH?

Answ. 1st He is raised up as a Redeemer to set the captives of the mighty at liberty. It was a posing question, that would have silenced all mankind, which we have, Is. 49:24, "Shall the prey be taken from the mighty. or the lawful captive delivered?" Well, Christ being raised up for this very end, solves the hard question, in the words immediately following. ver. 25. "Thus saith the Lord, even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered." And if you ask, How doth he this? You have an answer to it, Heb. 2:14; Col. 2:14, &c.

2dly. He is raised up as a Mediator of the new convenant, to make peace between an offended God, and offending rebellious man, he "makes reconciliation for iniquity," Dan. 9:24. God was in Christ reconciling the world unto himself, &c. "When we were enemies we were reconciled unto God by the death of his Son." And O, what a great matter is it to be restored to the favour and friendship of that glorious Majesty, to whose wrath we were lying obnoxious, &c.

3dly. He is raised up as a Surety, to pay the debt of a company of broken dyvers, and to bind himself under a bond to satisfy justice for their crimes, and that he should reduce them to obedience to their offended Lord. Hence he is called, Heb. 7:25. "The Surety of a better testament;" and as our Surety he fulfils the law which we had broken, as a covenant, both in its do and die, in our room and stead, and then engages he (by his Spirit) would write the law in their hearts, as a rule, and, by putting his Spirit within them, would cause them to walk in God's statutes.

4thly, He is raised up as a renowned Healer, and none-such Physician, Exod. 15. "I am the Lord that healeth thee." Man, through sin, is become a leper from head to foot, full of wounds, bruises, and putrefying sores, which renders him unfit for any good service, unfit for answering the ends of his creation, to glorify God, or to enjoy him for ever. Well, Christ is raised up for the recovery and health of diseased souls; he has opened up a medicinal well, Zec. 13:1 that washes from sin and from uncleanness, and, whatever be your malady, we invite you to come to this well, and wash and be clean, like Naaman in the waters of Jordan; O he is all over virtue! his "leaves are for the healing of the nations." And in a particular manner, his commission carries him, to heal the broken in heart, and to bind up all their wounds.

5thly, He is raised up as a Witness to tell the truth, or as a prophet to reveal it. We have by the fall lost the knowledge of God and of his truth, and any knowledge of the truth that remains with us by nature, it is detained in unrighteousness. Well, Christ comes to make a revelation of God, and of the things of God unto us; that Christ was raised up for this end, see Deut. 18:18. "I will raise them up a Prophet like unto thee, from among their brethren, and will put my words in his mouth, and he shall speak unto them all that I shall command him." But see the awful certification that follows, ver. 19. "Whosoever will not hearken unto my words, that he shall speak in my name, I will require it of him."

6thly, He is raised up as a Leader unto the people, We have lost our way to heaven, and Satan was leading all mankind to hell blindfold. But Christ came to shew us the path of life, and to lead us into it, and by his leading, he causes the wayfaring man to walk without erring, "I will bring the blind by a way they know not," &c.

7thly, He is raised up as a Commander unto the people, as the Captain of salvation, to fight our battles for us, and to head the armies of God's Israel in their way to glory; And by his skill and conduct, he makes them all conquerors, yea, more than conquerors, at the end of the day, &c.

I might tell you further, that he is raised up as the great High Priest of our profession, that, by one offering, he might for ever perfect them that are sanctified," &c.: As our Advocate with the Father to plead our cause, and to agent our business in heaven: As a Shepherd, to feed his church and people in the wilderness: "He shall feed his flock like a shepherd," &c.; As a prince, to rule them by his word and spirit.; he is the "Prince of peace, and of the increase of his government and peace there shall be no end," &c.; As an everlasting Father, in whom the fatherless family of Adam find mercy, &c.: As a wonderful Counsellor, or to give counsel in all dark and difficult cases. &c.: As a husband and bridegroom, to cherish and comfort his church and people, and accordingly he betrothes her unto him for ever. But these things I do not insist upon. I hasten forward to

VI. The sixth thing, which was the application of the doctrine. Is it so that Christ is a Plant of renown, raised up by JEHOVAH?

Then, 1st, See hence the iniquity and wickedness of these men, who study to derogate from the glory of this renowned Plant. The Arians would darken the renown of this blessed Plant, by denying his supreme Deity, and making him an inferior and dependent being; the Socinians, by denying he had any being before his actual incarnation; the Arminians, by denying his righteousness, and by making the efficacy of his grace to depend upon the will of man and the power of depraved nature. O, Sirs, Christ is not renowned in Scotland this day, either among ministers or professors, as he has sometimes been. "The Head-stone of the corner is rejected," the Plant of renown is cast aside, by many ministers in the land; and he is rejected by all that do not really believe in him, &c.

2dly, See hence how to know a true and faithful minister of Christ. Some at this day make it a question, whom they shall hear, when there are such divisions, and such a flood of corrupt ministers getting into a church. Why, Sirs, you may know a true minister of Christ, he will have a smell of the Plant of renown about him; whether he be in the pulpit or out of it; whether he be in a judicatory, or wherever he be, his great business is to advance the glory of the Plant of renown, the smell and savour of his Master will be about him, which the true disciples of Christ will discern.

3dly, See hence whence it is that believers flock to gospel ordinances, where they can get them dispensed by these that bear Christ's commission to dispense them. Why, it is the smell of the Plant of renown that draws them thither: hence it is, that his tabernacles are amiable, "and a day in his courts better than a thousand;" why, his scent perfumes these palaces of Zion, as with myrrh, aloes, and cassia, &c.

4thly, See hence why God the Father is called a Husbandman. Why, he is so called with reference unto his raising up this Plant of renown, John 15:1, "I am the true Vine, and my Father is the Husbandman;" he raised him up as the root, and upheld him, and takes branches of the wild olive, and grafts them into him, and makes them fruitful, &c.

5thly, See hence the regard that God hath for his church upon earth, as his own garden. Why, he plants this Tree of life in her, by which she became a new paradise. The tree of life that grew in the earthly paradise, which was the seal and sacrament of the covenant of works, is long since withered and gone; but the tree of life, in the new garden, of God's planting, of which even a sinner may eat, and live for ever, will never wither. O let us admire God's way of grace ¡ for it is full of wonder, in providing this renowned Plant, this new Tree of life for us. His fruit is so far from being forbidden, that it is God's great commandment to all sinners, "to come and eat, and live," &c.

6thly, See hence the excellency of Christ, in his person, nature, offices, and appearances. Why, he is the Plant of renown, O Sirs, Christ is such an excellent person, that he is the Renown of the family of heaven and earth; he is the Renown of his Father, for he is "the brightness of his glory." He is the Renown of earth, for by him the human nature is raised up to a higher glory than that of angels; for, even as Mediator, he "hath hy inheritance obtained a more excellent name than they." O should not every one of mankind sinners be ready to cry, "O let his name endure for ever, let his name be continued as long as the Sun; for men are blessed in him: and O, blessed be his glorious name for ever, and let the whole earth be filled with his glory?"

7thly, See what makes a land or a church pleasant, a Hephzibah or a Beulah unto the Lord. Why, it is the Plant of renown that makes any church or land delectable: If the Plant of renown and his interest be thriving in a land or church, it makes her "beautiful for situation, the joy of the whole earth," &c.

8thly, See when it is that a church loses her beauty and glory, and makes defection. Why, it is when Christ loses his savour among her ministers and professors; And when this Plant of renown is rejected, God rejects that church, and gives her to the spoil. Sirs, Christ has been long preached in Scotland, but folk have not entertained him by faith, and therefore the Lord, at this day, is threatening to take his Christ altogether away from among us.

9thly, See hence how a person may know whether matters be right or wrong, whether he be thriving and prospering in grace, or if he be decaying and going backward. Why, it is aye right with the soul, in whom and with whom Christ is in the ascendant. Is the Plant of renown rising or going back with you? If he be rising, then, (1.) He will be raised up in your esteem, as with David, Psal. 73:25, and Paul, Philip. 3:8, 9. (2.) In your affection and love, "Whom having not seen, we love," &c., "Lord (says Peter) thou knowest all things, thou knowest I love thee," &c. (3.) He will be raised up in our meditation; every thought will be a captive to his obedience, and our "meditations of him will be sweet, and our souls satisfied as with marrow and fatness, when you remember him, and meditate upon him," &c. (4.) He will be raised up in your talk and walk, they will have a savour of the Plant of renown, and the chat and common talk of the world will be tasteless, like the white of an egg, to you. But, O, a talking of Christ, and of his truths, and of the concerns of his glory, will go well down with you. (5.) He will be raised up in your religious worship, both public and private, when you go to prayer, when you go to hear the word, or when you go to a communion table, nothing will please but Christ himself. "O that I knew where I might find him. One thing have I desired, and that will I seek after," &c. (6.) He will be raised up in your wishes and endeavours for the advancement of his kingdom and glory, in as far as your power can go. And whenever his cause comes upon the field, or the cry is made, "Who is on the Lord's side?" You will ay study, in your sphere, to take that side where you think Christ stands, and contend and witness for him, his truths, his ways, and worship, according to your power, &c.

10thly, May be by way of lamentation. If Christ be the Plant of renown, raised up by his eternal Father, may it not be for matter of lamentation that the Plant of renown is in so little request among us at this day, and that there is such a plucking away of the glory of this blessed Plant. Some plucking away the glory of his supreme Deity, as you were hearing, and studying to reduce him among the rank of created and dependent beings: Some plucking at his sovereignty and supremacy, as the alone Head and King of his church; enacting laws inconsistent with, and directly opposite unto these laws that he has given in his word: Some plucking at the "liberty wherewith he has made his people free," by violent intrusions of ministers upon congregations, contrary to scripture pattern, and the covenanted sworn principles of the church of Scotland, inserted in her books of discipline.

O Sirs, if the Plant of renown were flourishing in the land, there would not be so many unsavoury plants allowed to grow or come up in his vineyard, as there are at this day. The plant of Popish idolatry is connived at, and on the growing hand, both through Scotland, England, and Ireland. The plant of prelacy, error, and superstition, tolerate, contrary to solemn covenant engagements, which the land lies under; the plant of unsound professors of divinity, poisoning our fountains of learning, and seminaries for the holy ministry; the plant of lax erroneous ministers and preachers, is growing up apace, and filling the land every day. The plant of old malignancy against the power of religion and a covenanted reformation is growing up, especially among a set of pretended Presbyterians, falsely so called. The plant of profanity is flourishing apace, men abandoning themselves unto wickedness, and giving themselves loose reins in drinking, swearing, rioting, whoredom, drunkenness, Sabbath-breaking, and all manner of abominations, burlesquing the scriptures, ridiculing the worship of God, and breaking their profane jests upon the sacred things of God. The plant of ecclesiastical tyranny, which seemed to be nipt a little these two years bygone, is sprouting again as fast as ever, notwithstanding the great cries of a pretended reformation that we heard among a great many ministers and professors in the established church; witness the proceedings of the last Assembly, in the case of Dennie and Traquair, and the entertainment of the petition of the parish of Stow. I say, all these, and many other things that might be insisted upon, evidently declare that the Plant of renown is not raised up among us, but rather that his flavour and savour is gone away, in a great measure, from amongst magistrates and ministers, from judicatories and assemblies for worship, and from among the generality of professors and inhabitants of the land. Yea, many come that length, that, like the Gadarenes, they would be well content that Christ were quite departed out of our coasts, that they might with freedom enjoy their swinish lusts: and indeed he seems to be taking his leave of us. But O, what will follow upon his departure? "Woe, woe, also unto them, when I depart from them." See what comes of the vineyard of the Lord of hosts, Is. 5 from the beginning, when he departs he takes away the hedge, &c.

11thly, Is in a word of exhortation. Is it so that Christ is a Plant of renown raised up by JEHOVAH? Then all that bear the name of Christ, especially you who have been entertained at his table, and tasted of his special love and goodness, study to answer God's design, in raising up for us this Plant of renown.

Take this in the following particulars, with which I conclude. (1.) Sit down, and rest your weary souls, under the shadow of this renowned Plant, after the example of the spouse, Cant. 2, "I sat down under his shadow with great delight." When you find no rest in the world, by reason of temptations, afflictions, and the working of indwelling corruption, and when you are crying, "O tell me where he maketh his flocks to rest," let your recourse be aye to the Plant of renown, for to him "shall the Gentiles seek, and his rest shall be glorious." (2.) I invite you to come and behold the glory and beauty of the Plant of renown: "O look unto him, and be saved, all ye ends of the earth." God the Father thinks so meikle of this Plant of his own raising, that he invites the whole world to behold him as the delight of his very soul, Is. 42:1, "Behold my Servant whom I uphold, mine Elect in whom my soul delighteth," It is by beholding of his glory, that the work of sanctification, and conformity to the divine image, and the life of religion is maintained and kept up, 2 Cor, 4 last, "All we beholding, as in a glass, the glory of the Lord, are changed into the same image." (3.) Come and feed upon the fruit of this Plant of renown; "For his flesh is meat indeed, and his blood is drink indeed." You have been at his table, and perhaps got a meal there, but, Sirs, you would be continually feeding upon him. You see, in the close of the verse, this Plant is raised up to be food to the hungry; "I will raise him up for them, and they shall hunger no more," or be consumed with hunger no more; and therefore be ay feeding upon his fruits, for they are "sweet to the taste, and make the lips of them that are asleep, to speak, like the best wine that goeth down sweetly," &c, (4.) Whenever you find yourselves wounded by temptation, or corruption, or the world, come to the Plant of renown for healing, for his "leaves are for the healing of the nations." You have a sweet promise to this purpose, Mal. 4:2, "To you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall," &c. (5.) Let me exhort you, in your sphere, ministers and private Christians, and I would fain take home the exhortation to myself. O let us all join issue with the Father of Christ, in studying to raise up this Plant of renown, and to make him more and more renowned, this will be the ambition, and resolution, and endeavour of all that know him. Psal. 45 at the close, says the church there, "I will make thy name to be remembered in all generations, therefore shall the people praise thee, O Lord, for ever and ever." Let us (that are ministers) preach and proclaim his righteousness and renown, and the glory of his person, in the great congregation. And you (that are the people) O study to commend him by your walk and talk, and the holiness of your conversation, upon all occasions; and, when his cause and interest in the land is in such a sinking condition, let us take a lift of it. Let us lie at a throne of grace, pleading, that he would not forsake the land; but that he would yet return, and be "the glory in the midst of us," Zech. 2:5.

GOD'S DOVES FLYING TO HIS WINDOWS

IS. 60:8.—Who are these that fly as a cloud, and as doves to their windows.

IN the last verse of the preceding chapter, God had made a promise of the continuance of the church upon earth to the uttermost ages of time: "As for me, this is my covenant," &c. Here, in the beginning of this chapter, we have a promise concerning the enlargement of the church under the New Testament, unto the uttermost ends of the earth: Ver. 3, 4, "And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see; all they gather themselves together, they come to thee, thy sons shall come from far, and thy daughters shall be nursed at thy side." We are likewise told, how the church shall be affected with this increase of her numbers and enlargement of her borders. (1.) She will be in a transport of joy upon this account: ver. 5, "Thou shalt see and flow together," &c. (2.) There will be a mixture of fear with this joy; "Thine heart shall fear," as though it were a thing unlawful to join with the Gentiles, &c. (3.) She shall be enlarged with love, so as to leave room for all the Gentile converts. (4.) She shall be struck with surprise and wonder, saying, Who are these that fly? &c.

Where four things are considerable. 1. We have a sweet sight that the Old Testament church gets of the state of matters under the New Testament, upon the revelation of Christ in the gospel among the Gentiles. Why, she sees poor souls upon the wing, in great multitudes, flying to a Saviour; and a sweeter sight cannot be seen upon earth, &c. 2. Notice the manner of their flight; they fly as a cloud, and as doves: Of which more particularly afterward, when we come to prosecute the doctrine. 3. Notice the term or object of their flight; they fly to the windows for their relief. Like the windows of the ark of Noah, whereat the dove entered, when she could find no place for the sole of her foot, because of the deluge. 4. Notice the pleasant surprise that the prophet of the Old Testament church is put into at this sight. This is implied in the manner of the speech, (Who are these?) She is stricken with a pleasant astonishment, to see the sinners of Gentiles, "aliens to the commonwealth of Israel, strangers to the covenant of promise," flocking in to Christ; Christ preached unto the Gentiles, and the Gentiles believing in Christ, being a branch of the great mystery of godliness, 1 Tim. 3 and last.

OBS. That the flight of sinners to a Saviour is a sweet and surprising sight. Who are these that fly as a cloud? &c.

The method, through divine assistance shall be,

I. To speak a little of this flight of the sinner to Christ, and shew what it imports.

II. I would speak a little of the manner of their flight: They fly as a cloud, and as doves. What may be couched in these metaphors.

III. Speak a little of these windows to which they fly.

IV. Shew that this is a sweet and surprising sight.

V. Apply the whole.

I. The first thing is, to speak a little of the flight of a sinner to Christ, the Saviour.

1st, Then, This flight supposes that some spiritual life and sensation is given to the sinner; for there can be no flying without life. The sinner is by nature dead in sin, legally dead, and spiritually dead; Eph. 2:1. "You hath he quickened, who were dead In trespasses and sins." The Spirit of life that is in Christ Jesus enters into the dead soul, and quickens, and gives it at least a sensation of its case, otherwise there can be no flying to Christ.

2dly, This flight supposes or implies an apprehension and fear of danger from a pursuing enemy. The poor soul is made to see danger from the broken law, danger from the sword of justice, the avenger of blood, and thereupon he falls a-trembling, like the jailor, "Sirs, what must I do to be saved?" &c.

3dly, This flight of the soul to Christ implies a renunciation of belief from these lying refuges, in which it had formerly been trusting. The man, in flying to Christ, renounces an empty profession, his common gifts, his common graces, his gospel advances, his law works, his own holiness and righteousness, his tears and prayers; his righteousness cannot profit him, therefore he cries out, "Ashur shall not save us; we will not ride upon horses, neither will we say any more to the work of our hands, Ye are our gods; for in thee the fatherless findeth mercy," Hos. 12:3. "In vain is salvation hoped for from the hills, and from the multitude of mountains; truly in the Lord our God is the salvation of his people."

4thly, It implies a discovery and uptaking of Christ, and of his salvation, as he is held out in the gospel. A beam of divine light shines into the heart, "even the light of the knowledge of the glory of God in the face (or person) of Jesus Christ," whereby the man sees him to be indeed what the gospel represents him to be, a none-such and incomparable Saviour: one that is the "Man of God's right hand," Psal. 80:17.: "the Man who is God's fellow," Zech. 13:7. and therefore mighty to save, &c.

5thly, This flight of the soul to Christ implies the soul's hearty approbation of Christ, and of the way of salvation through Christ, as an ordinance of God calculate for his glory, as well as for his own safety and happiness. O, says the man, "It is indeed a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners," I see this method of salvation through the new and living way to be every way worthy of the wisdom of God, and calculate for the manifestation of the glory of his holiness, justice sovereignty, faithfulness, and every other attribute of God, that was lesed by the sin of man; Therefore the man approves of it with his soul, and blesses God that ever found out such a device, &c.

6thly, This flight has in it a strong and ardent desire to be at this Saviour, and to be found in him. "O that I knew where I might find him!" O to be washed with his blood, clothed with his righteousness, sanctified by his Spirit! "Yea, doubtless (says Paul) I count all things but loss, that I may win Christ, and be found in him," &c.

7thly, It implies a hope of winning him, and of being sheltered and saved in him: for, if there be no hope of safety, the man will never flee, and this hope is founded upon the design of the incarnation, &c. the design of the revelation of him in the word &c. the gracious grant made of him in the word, &c. the free promise of life and pardon through him, &c. the calls, and offers, and commands of God to come to him, and the redemption that others have met with, &c.

8thly, A resting and trusting in him. and in him alone, for righteousness. life, peace, pardon, and salvation, to himself in particular The man does not simply believe that Christ is a Saviour, and that salvation is to be had in him for the elect, or for believers, but he believes in him and on him for his own salvation, Acts, 15:11. "We believe (or we are persuaded), that through the grace of the Lord Jesus Christ, we shall be saved even as they." We find faith or trust in scripture commonly expressed in word of appropriation and application. The man looks upon Christ as given and offered by God in the gospel; and he says, with Thomas, "My Lord, and my God; or with Paul, "He loved me, and gave himself for me; he is our Lord Jesus Christ." He looks to the God and Father of Christ, and says "He is my God, and my Father, and the Rock of my Salvation," &c. He looks to the covenant of grace and promise sealed with a Redeemer's blood, and cries with David, "This is all my salvation, that he has (in Christ, made or established) with me an everlasting covenant, ordered in all things, and sure," I own indeed that this applying faith is not alike strong in all believers, or yet alike strong in the self same believer at all times; for sad experience makes it evident, that the confidence of faith may be so sadly shaken and staggered through unbelief, temptation, and desertion, as to cry out some times, "Is his mercy clean gone? Hath God forgotten to be gracious? I am cast out of his sight." But then it would be remembered, that although these fits, fears, and staggerings, be in the believer, they are not in his faith, yea, his faith is opposite unto these doubts and fears, and is still fighting against them, "Why are ye fearful, O ye of little faith; Fear not, only believe." And in as far as faith gets the mastery over these doubts and fears, so far will he have of this confidence, as to his own particular claim. Let faith get up its head, and it will speak its own particular leed*, "Abba, Father, doubtless thou art our Father, and our Redeemer, and thy name is from everlasting." Thus you see what this flight is.

II. The second thing in the method, is to speak a little to the manner of the soul's flight unto Christ, And this is held out here in the text, under a twofold metaphor; 1st, They fly as a cloud. 2dly They fly as doves to their windows.

1st, They are here said to fly as a cloud. Take this in the particulars following.

1. This points to the multitude of these that should be converted to the faith of Christ, under the New Testament dispensation: For we find a cloud is sometimes expressive of a multitude, Heb. 12:1, "Seeing we are compassed about with so great a cloud of witnesses." i.e. such a great multitude of them, let us lay aside every weight, &c. So here, Who are these that fly as a cloud? It says, that as there are innumerable drops of rain, or particles of mist and vapours in a cloud; so under the New Testament, there would be vast numbers and innumerable multitudes, that would take a flight by faith, unto Christ Rev. 7. We shall find, according to the calculation there made, that under the Old Testament they could be summed up; and they are reckoned in whole, out of all the tribes of Israel, to be "a hundred and forty-four thousand." But when he comes to speak of the converts among other nations, they are called "an innumerable company which no man can number," ver. 9. This was what the prophet Isaiah foresaw in the verse immediately preceding my text; and likewise, chap, 54:1. "Sing, O barren, thou that didst not bear, break forth into singing, and cry aloud thou that didst not travail with child: for more are the children of the desolate, than the children of the married wife, saith the Lord." O what a cloud of saints have gone away to heaven since the gospel came to be preached among the Gentiles? And what a cloud of them have gone to heaven out of Scotland, since about two hundred years after the death of Christ, when the gospel came first to be preached among us? It is a sad matter that there should be so few in this generation, in comparison of what was in former days, when the Spirit was poured out from on high! though, blessed be God, there is a pretty number, though few, few, in respect of these that are posting to hell.

2. They fly as a cloud. It may signify the unanimity of these converts; they take all one way, like a cloud flying along the heavens they are all joined unto one Head Christ Jesus; they are all knit together in one bond of Christian love: they are all acted by the same Spirit of God and of glory resting on them; they are all clothed with the same robes of imputed and inherent righteousness; they have all one character. they are all heirs of the same inheritance, and they all travel in the same road, the "strait and narrow way that leads unto everlasting life."

3. The cloud flies upon the wings of the wind, and what airth soever the wind carries them thither do they go. So all believers are acted, moved, and carried on in their course, by the wind of the influences of the Spirit. When the wind blows, then the clouds accelerate their motion. Just so is it with the believer: If the Spirit be suspended, they lie like a ship wind-bound, they cannot move; but whenever the gale of the heavenly wind blows, then they run the way of God's commandments; hence is that prayer of the spouse, Can. 4 last, "Awake, O north wind, and come, thou south; blow upon my garden, that the spieces thereof may flow out." It was by a gust of this heavenly wind, that the church was made to cry, "Ere ever I was aware, my soul made me as the chariots of Amminadib," &c.

4. They fly as a cloud. It says, that there is much of the sovereignty of God, and of the irresistability of his Grace, in the flight of a sinner unto Christ. The clouds are said to be God's chariots, and God's chariot cannot be stopped or hindered in its motion, "Who can hinder the motion of the cloud along the heavens?" No, not all the powers of hell and earth can hinder it: So the work of divine grace in bringing a sinner out of a state of nature into grace; it is the fruit of adorable sovereignty, and he will go on with his work, let devils and men rage, and corruption within do their uttermost to mar and hinder his procedure, "I will take away the stony heart, and I will give the heart of flesh. And who hath resisted his will?" His own arm, that brought about salvation, in a way of purchase, until he could say, "It is finished," will also carry it on in a way of powerful application; "Thy people shall be willing in the day of thy power: all that the Father giveth me, shall come to me." The work cannot be let which he takes in hand, for the Lord "is a rock, and his work is perfect."

5. Who are these that fly as a cloud? It implies, that God's work of grace is of a secret and mysterious nature, It is usual in scripture to express dark and mysterious dispensations by a cloud, "clouds and darkness were round about him," i.e. his dispensations were mysterious. So, here, Who are these that fly as a cloud? i. e. it is wonderful and mysterious to see how the Lord brings the sinner to take a flight into Christ by faith; God's way in this is a great deep that cannot be searched out; Hence is that of Christ to Nicodemus, John 3:8' "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth," &c.

6. The clouds are exhaled out of the earth by the heat of the sun, and raised up above the earth, and mount up towards heaven. Just so, by the warm influences of divine grace, (which are the beams of the Sun of righteousness) the sinner that is lying in the horrible pit, and in a miry clay, and licking up the dust of the earth, is elevate and raised God-ward, and heaven-ward, and made to seek things that are above, Is. 40:31. "They mount with wings as eagles: Heb. 11:14 "They seek a better country, that is an heavenly."

7. The clouds, when raised up by the heat of the sun, they are kept up by the mighty power of God. So, believers being brought into a state of grace, they are kept in it "by the power of God, through faith unto salvation." It is he that preserves them in that state; hence believers are called the preserved in Jesus Christ. And as the clouds are in the hand of the Lord, so are all his saints, Deut. 33:3, "All his saints are in thy hand;" John 10:28. "No man shall pluck them out of my hand;" ver. 29, "My Father, who gave them me, is greater than all, and none is able to pluck them out of my Father's hand," &c.

8. Although the clouds have a louring and dark aspect to the eye, yet they have a blessing in them; they sift down rain upon the earth, which contributes unto its fertility. So God's work of grace on the soul, although it have a dark aspect at the beginning; yet there is a blessing in it in the event, a blessing to the soul when it is landed in Christ; and believers, however ill the world like them, yet they are a blessing unto the world, and contribute to its preservation and fruitfulness. The clouds, you know, pour down rain upon the earth: for believers wherever they come, they study to drop the knowledge of Christ; for the lips of the righteous send many: hence is that of the prophet, Micah 5:7, "The remnant of Jacob shall be in the midst of many people, as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men." And thus you see why they are said to fly as a cloud.

2dly, They are said to fly as doves to their windows. Take the similitude in the following particulars.

1. The dove, you know, is a timorous creature, it is soon frighted. So believers are timorous of sin, timorous of offending the majesty of God; and therefore they are commonly described to be such as fear the name of the Lord. They are afraid of Satan, that roaring lion, as the doves are afraid of the birds of prey, which would devour and tear them; they are afraid of the snares of the world, and occasions of sin; and therefore they hate the very garments spotted by the flesh.

2. The wings of the dove are its only weapons, it cannot fight, and therefore it flies from the enemy to its windows. So the flight of faith to Christ is the only safety of a believer. Hence they are said to fly "for refuge to the hope set before them." And when the poor believer is tossed with the tempests of affliction, temptation, desertion, persecution, and the workings of a body of sin and death, he is ready to say with David, Psal. 55:6, "O that I had wings like a dove, for then would I fly away and be at rest."

3. The wings of the dove are very beautiful, they are said to be "covered with silver, and her feathers with yellow gold." So the flight of faith unto Christ is pleasant and delightful unto Christ. He declares himself to be just ravished with it, Cant. 4:9, "Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck." When the disciples returned from preaching the gospel among the cities of Israel, and told Christ of many that believed, it is said, he rejoiced in Spirit, &c. It is the pleasure of Christ's heart to have sinners flocking in under the shadow of his wings, and there is joy in heaven, when but one soul flies unto him by faith.

4. The dove is a mournful creature, the remnant of Israel are said to be like doves in the valley, mourning every one for his iniquities. The flight of faith to Christ is penitential, and with weeping for the offence the soul hath done to a God of love. The eye of faith is a weeping eye, Zech. 12:10, "They shall look upon me whom they have pierced, and mourn," &c.

5. The dove is a simple creature, without art or cunning; we read of the dove's simplicity, and of the serpent's subtilty. So faith is accompanied with a great deal of simplicity, it is the single eye that fills the whole body with light; and believers, when they betake themselves to Christ, they lay aside the wisdom and policy of the flesh. Whenever Paul became a believer, he consulted no more with flesh and blood; they study with simplicity and godly sincerity (not with fleshly wisdom) to have their conversation in the world. Alas! there is little of this at this day, among ministers and professors: little of it among judicatures, where all affairs are managed with carnal policy and wisdom, for pleasing men, especially great men, whatever become of Christ's little ones.

6. The dove is a cleanly creature, and delights much in clean waters and clean places. And so it imports that the flight of faith to Christ, is of a purifying and sanctifying nature. When the soul flies to him, it flies to him to be cleansed from sin, both in the guilt and filth of it. And when the principle of faith is implanted in the soul, it is aye working and wrestling against sin, wherever it finds it, particularly in the heart; and like the living spring in the well, it is continually working until the mud and filth of sin is wrought out, Acts 15, purifying their hearts by faith.

7. The dove is a social creature, it loves to be in company with its own kind; hence commonly you shall see them flying in flocks. So believers fly and flock together: They do not love to fly with the vulture, the hawk, or the raven, but with their own fraternity. The saints love to be in one another's company; they that fear the Lord associate together, they spake often one to another, Mal. 3:6.

8. The flight of the dove is swift: and what is swifter than the wings of faith and love, whereby the believer in a moment will mount from earth to heaven? "and enter within the veil, where the forerunner is for us entered," &c.

9. The dove is a very innocent and harmless creature, it doth injury to none of the other birds; so believers study to "be harmless and blameless, the sons of God without rebuke, in the midst of a crooked and perverse generation." This much for the second thing, namely, The manner of the flight, &c.

III. The third thing in the method was, to offer a few thoughts anent the windows to which the believer flies.

And there are these few things I offer on this head.

1st, That God has provided a house for his doves; for windows belong to a house. And what sort of a house, God in his infinite wisdom and love has provided, you may see, Prov. 9:1, 2, "Wisdom hath builded her house, she hath hewen out her seven pillars." God took up house with man at his creation, but that house fell with the fall of Adam, and the breach of the first covenant; and God and man parted house. But God's heart being full of love to man upon earth, he could not think of a total parting: and therefore, though he broke up family with them for a little, yet he sends his own Son to build him a new house, in which he might take up family again with man; for "he rejoiced in the habitable parts of the earth, and his delights were with the sons of men." And accordingly Christ comes into the world, and lays the foundation of a new house, and it is founded in Zion, and he himself is laid as the foundation of the house, "a tried stone, a precious corner-stone, a sure foundation." And this is a house not for the merit of works, but a house of free mercy, Psal. 89:3, "I have said, mercy shall be built up for ever," &c.

2dly, I remark that there is bield* in this house of mercy that wisdom has built for lost sinners of Adam's family: And therefore the doves here are said to fly into their windows. See what bield there is for a sinner here, chased for his life by law, justice, and the devil, Is. 32:2, "a Man (viz. the Man Christ Jesus, the Man of God's right hand, the Master of the house) shall be as a hiding-place from the wind, and a covert from the tempest: as the shadow of a great rock in a weary land." O Sirs, by the revelation of Christ in the church, salvation is placed in Zion, and he bids all the frighted doves "look unto him and be saved, for he is God, and there is none else besides him.

3dly, I remark that there is light in the house, that God has provided for his doves. For one great use of windows in a house is for letting in the light; the church, the house of God, is a lightsome house, therefore called a valley of vision. Wherever God sets up a church, "the people who sat in darkness see great light: and to them who sat in the land of the shadow of death, light springs up." The light of the Sun of righteousness shines in the church: it shines in the dispensation of the word, and it shines in the manifestation of the Holy Ghost into the hearts of the inhabitants: and therefore all the indwellers of the house are called the "children of the light, and of the day."

4thly, I remark that the windows of this house are open; for the doves do not fly into the windows of a house that are shut. O Sirs, God keeps open doors, and open windows in his house for all comers. Let a sinner come by day or night unto Christ, he is aye welcome: "Come to me who will, I will in no ways cast out."

5thly, That sinners have a claim and title to the Saviour and his salvation, dispensed in the ordinances of the gospel: for they are here said to fly as doves into their windows. O Sirs, we tell you, that Christ is your Christ! As the angels, when they preached Christ unto the shepherds, they said unto them, Unto you is born a Saviour; not to us, but unto you is he born; he has not taken our nature upon him, but yours: and therefore he belongs to you, that you may believe, and apply, and use him. Hence the church, Is. 9:6, cries, "Unto us a child is born, unto us a Son is given," &c.

6thly, That in God's house of mercy, or in the church of Christ, there are a variety of ordinances, wherein the souls of believers may have access to fellowship and communion with him. For it is not here said in the singular number, that they shall fly as doves to their window, but, they shall fly as doves to their windows.

Now here I will tell you of a few of these windows, by which believers, who are God's doves, do enter upon the wings of faith, to fellowship and communion with the Lord: and these windows are of two kinds, either more private and secret, or more open and public.

1. I say, There are some more private and secret windows of the house, by which the doves do enter into fellowship and communion with the Lord, even in the worst times, when the public doors of the sanctuary are shut, that they can have no access unto them, either through corruption or persecution.

(1.) Then, there is the secret window of meditation. God's doves will enter into his house of mercy here, and have sweet fellowship with him, when none of all the world know anything about it. David, Psal. 63, when driven into the wilderness of Judah, when he was driven into a dry and thirsty land, far from the sanctuary or public ordinances, yet he flies into this privy window, and finds sweet entertainment to his soul, ver. 5–7, "My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips. When I remember thee upon my bed, and meditate on thee in the night watches: because thou hast been my help, therefore in the shadow of thy wings will I rejoice," &c.

(2.) There is the privy window of secret prayer whether it be occasional, ejaculatory, or stated prayer. At this window the believer enters into communion with the Lord, many a time, and is sweetly fed. We find the saints delighting much in this window: No sooner is Paul converted, but immediately it is observed of him, "Behold he prayeth," Acts 9:14; and David, when speaking of God's doves, Psal. 24:6, calls them the "generation of them that seek the face of Jacob's God." And David himself frequented this window of secret prayer much; seven times a-day he would be hovering about it; and O, but God loves to hear the voice of his doves in prayer! Cant. 2:14, "O my dove that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely!" He invites his doves to come here frequently to this window, and he promises to entertain them, Matth. 7:7, "Ask and it shall be given you; seek and ye shall find; knock and it shall be opened unto you."

(3.) There is the window of praise, thanksgiving, and singing of psalms, not only in public, in consort with others, but even in private and secret, Eph. 5:19, "Be ye filled with the Spirit: Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord: Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ." O this window of praise is a pleasant window to the believer, especially when he has met with the Lord, and has been liberally dealt with there, in private or in public ordinances. Then he is ready to say with David, Psal. 103:1–4, "Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits. Who forgiveth all thine iniquities: who healeth all thy diseases. Who redeemeth thy life from destruction: who crowneth thee with loving-kindness and tender mercies."

(4.) There is the private window of reading the scriptures. This Christ has recommended to his doves, and to all men, John 5:39, "Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." Many a sweet meal the believer gets, in reading of the word of God, either alone, or in family worship: In this ordinance of God, the Ethiopian eunuch found the Messiah. When the Spirit of the Lord glances into the heart of the believer by any truth or doctrine, or history of the word, he can, in that case, say, that the word of God is "better unto him than gold, yea, than much fine gold, sweeter also than honey, and the honey-comb;" as David declares from his experience, Psal. 19: and Jer. 15:16, "Thy words were found, and I did eat them, and thy word was unto the joy and rejoicing of mine heart."

(5.) There is the private window of personal or family fasting and humiliation has been much owned of the Lord. This we find recommended by Christ unto his friends and followers, Matth. 6:17, 18; "But thou, when thou fastest, anoint thine head, and wash thy face, that thou appear not unto men to fast, but unto thy Father which is in secret: And thy Father which seeth in secret shall reward thee openly."

(6.) There is the private window of christian communion and fellowship for conference and prayer, and mutual edification. This has been much owned of the Lord; and God's doves we find in scripture assembling themselves together after this manner, frequently in dark, cloudy, and evil days of general defection, Mal. 3:16. When men were calling the proud happy, and robbing God, and spoiling his house, it is said, "Then they that feared the Lord spake often one to another, and the Lord hearkened, and heard it; and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name." Thus you see some private windows, &c.

2. There are some of them more open and public windows of God's house, unto which God's doves used to resort in great flocks and companies, which are sometimes called the gates of Zion, or the courts of the great King, where his subjects pay him a public tribute of worship before the world.

(1.) Then, There is the large and open window of preaching the everlasting gospel, calculate for gathering doves unto God's house of mercy: "Go ye into all the world (says Christ), and preach the gospel to every creature." Apostles, prophets, evangelists, pastors, and teachers, they are all set a-work to open this window, and to invite and call sinners to come flocking into Christ by it. By this ordinance of preaching of the gospel, the sound of the voice of Christ is gone to the uttermost ends of the earth; and what are all ministers but the voice (of Christ) crying in the wilderness of this world, to fly into him for safety from the wrath that is to come. Wisdom (Prov. 9:3–5) "crieth in the tops of the highest places, Whoso is simple, let him turn in hither: As for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled," &c. Sirs, there is a goodly company of souls gathered at present to this window of gospel preaching. O that all this multitude would rise like a cloud, and fly like doves into Christ, through the window of a preached gospel! We read of three thousand souls added to the church by one sermon, Acts 2:41. The residue of the Spirit is with Christ; and if there would come the rushing of the mighty wind of the Spirit among this company, there would be a pleasant flight of a cloud of souls to the blessed Mediator.

(2.) There is the public window of baptism, that initiating ordinance, 'which signifies and seals our ingrafting into Christ, and our partaking of the benefits of the new covenant, and our engagement to be the Lord's.'* Sirs, ye are all entered into God's outer house by this window. O do not stay there, but fly in a little further, even into the chambers of presence. The outward seal of God's covenant gives you a right to take hold of the covenant, and of Christ the covenant Head; and I may say to you (who have come in at this window of the visible church), what Paul says concerning the Jews, Rom. 9:4, "To you belongs the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;" and therefore take care that you do not forsake your own mercy; never rest until you get the baptism of the Spirit, as well as the baptism of water, by which ye shall be "sealed unto the day of redemption."

(3.) There is the public window of the sacrament of the Lord's supper, where there is a feast provided for the friends, the doves of Christ. This is the window which we are met here to open for all, who by faith have taken a flight to Christ, offered and presented to them, either in the word read or preached; and therefore we call to all the Lord's doves, "Come and eat, O friends; drink, yea, drink abundantly, O beloved." Here, at this ordinance of the supper, there is meat indeed, and drink indeed, provided, even the flesh and blood of IMMANUEL, God-man, all the blessings of the everlasting covenant. You see the institution of this ordinance, 1 Cor, 11:23, &c.

(4.) I might tell you of the window of public prayer, wherein the ministers offer up the joint prayers of the church, or God's people unto the Lord; he being God's mouth unto them in preaching, and their mouth unto God in prayer.

(5.) The window of public praise and thanksgiving, when all God's doves join together in offering up the tribute of thanksgiving to him with one mouth, and with one voice and consent, which is an emblem of the work of the triumphant company in glory, who are continually warbling forth the praises of the Redeemer in high hallelujahs, every one crying, "Worthy is the Lamb that was slain."

(6.) There is the window of public fasting and humiliation before the Lord, for public sins, and personal failings and backslidings. Thus we find God's doves frequently employed, especially when there has been grievous provocations in a church, and signs of the Lord's anger and displeasure gone forth. Joel. 2:15–17, "Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Gather the people: sanctify the congregation: assemble the elders: gather the children, and those that suck the breast: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach," &c.

Thus I have given you six private and secret, and six public windows of the house of God, to which God's doves should be frequently flying, upon the wings of faith, for a meeting with Christ.

IV. The fourth thing in the method was to show, that it is a pleasant and surprising sight to see sinners flying to Christ as a cloud, and as doves to their windows.

Here I would show, 1st, That it is pleasant: 2dly, That it is surprising.

1st, That it is a pleasant sight: It is pleasant to God the Father, Son, and Holy Ghost, and to all the angels and glorified saints; for there is joy in heaven, when a sinner on earth takes a flight into Christ by faith. It is pleasant to all honest ministers who travail in birth till Christ be formed in sinners; and it is pleasant to God's whole family; all his house rejoices when the prodigal-comes home.

I will tell you some things that make it a pleasant sight to see sinners fly into Christ as doves to their windows. 1. It cannot but be pleasant, because it is a fulfiling of God's purpose of grace and love from all eternity. He has loved his own with an everlasting love; he loved them when he saw them in their blood. Now, must it not be pleasant to see the election of God obtaining and taking place; to see his everlasting love breaking out in the drawing of his own with loving-kindness? 2. It must be pleasant, because the flight of sinners to Christ is just the travail of Christ's soul, Is. 53, "He shall see of the travail of his soul, and shall be satisfied." It is a satisfaction to Christ to see the fruit of his sore travail, when he said, "Now my soul is exceeding sorrowful, even unto death;" and what is so pleasant unto Christ himself, cannot but be pleasant unto all that love him. 3. It is the day of his espousals, the day of Christ's marriage and coronation, and therefore must be very pleasant to the bride, and the friends of the Bridegroom, Cant. 3:11, "Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals," &c. 4. Because then the prisoners are released, "the captives of the mighty are taken away, and the prey of the terrible is delivered," &c. 5. It is pleasant, because then the head of the old serpent gets a new bruise, and his works are destroyed more and more, "The strong man is then bound, and spoiled of his goods."

2dly, I come to tell you, that the flight of the sinner to Christ is not only pleasant, but surprising and amazing. And this will appear, if we consider,

1. The state and condition that the sinner is into before he fly to Christ. He is dead in sin, wholly destitute of any principle of spiritual life. Now, is it not surprising to see God shewing wonders among the dead? to see a dead sinner rising, and taking a flight to Christ within the veil? The sinner is afar off; and is it not surprising to see the man that was "afar off, made nigh by the blood of Jesus?" The sinner is by nature full of enmity against God and his Christ, yea, enmity itself: And is it not surprising to see the enmity of the heart broken, and the man brought to a state of peace and reconciliation with God.

2. The flight of the sinner to Christ is surprising, considering the strong opposition that arises against it from within. The ignorance of the mind lies in the way; for we are "alienate from the life of God, through the ignorance that is in us," and it is impossible, while this stands in its power and reign, that ever the sinner can fly to Christ, because faith is founded in knowledge, even "the light of the knowledge of the glory of God in the face of Jesus Christ." The obstinacy and hardness of the heart stands in the way. The will is inflexible, and will bend to nothing but the almighty power of God; and is it not surprising to see this iron sinew bended and made pliable by the rod of the Mediator's strength? &c. The legal bias of the heart opposes the sinner's flight unto Christ: The man is married to the law as a covenant, and nature can never think of another way of acceptance before God than by doing or working; and is it not surprising to see the sinner that was wedded to the law, and to his own righteousness, crying, "I through the law am dead to the law, that I may live unto God," through the righteousness of Christ; and saying with Paul, "What things were gain to me, these I counted loss for Christ; yea, doubtless, I count all things but dung, that I may win Christ, and be found in him, not having mine own righteousness," &c. Again, the guilt that is upon the conscience opposes the sinner's flight to Christ; for we find a guilty Adam flying from the presence of God; and the natural language of a guilty conscience, when it is awakened, is, O there is no mercy for me, there is no hope of acceptance. Now, is it not surprising to see the sinner, that was flying from God under a sense of guilt, flying to him through Christ, and crying, "Pardon mine iniquity, for it is great," &c. Again, the carnality of the affections lie in the way of the sinner's flight. The man was flying after vanity, and crying, "O, who will shew me any good" who will give me riches, honours, pleasures in a word? This is the natural run of the affections; they spend themselves upon things that cannot profit; and is it not surprising to see the man turning his back upon all these things? saying with Solomon, "All is vanity," and seeking and "setting his affections on things that are above, where Christ is at the right hand of God."

3. The flight of the sinner to Christ is surprising, if we consider how active Satan is to keep the sinner under his power. He is called the strong man, and he keeps the house; he rules in the hearts of the children of disobedience, and leads them about in the chains of their own lusts. Now is it not surprising to see Christ coming in a day of his power, "spoiling the strong man of his prey;" and not only so, but arming the poor captive of the devil as a soldier under his own banner, to resist that enemy, and put him to flight, and by the shield of faith quenching the fiery darts of the enemy?

4. It is surprising, if we consider the entanglements of an ensnaring world. The devil is called the god of this world, because, ever since the entry of sin, Satan has got so much power over the good things and bad things of it, as that they are all his tools for ruining the souls of sinners, and for detaining them in his service. Hence is it that we see most part of the world dancing to the devil's pipe, and selling their souls for profits, for pleasures, for riches, for honours, and the like. These are just the devil's baits, whereby he trains men and women on, until he has brought them to hell, where he is sure he has them fast through eternity. Now, is it not surprising to see a sinner that has been decoyed and deceived all his days with the things of the world, casting them all behind his back, and trampling on them like the woman, Rev. 12:1, who hath the moon under her feet, &c.

In a word, is it not surprising to see the dry bones getting life, and flesh, and strength? to see the Ethiopian washed and made whiter than snow? the seed of the serpent that licked the dust taking a flight from earth to heaven?

V. The fifth and last thing in the method, was the Application.

Use first shall be of inference, in these following particulars,

1st, From what has been said, we may see the usefulness of gospel ordinances, when dispensed in their purity and power. Why, they are just the windows of wisdom's house, by which the soul enters into the presence of God, and enjoys fellowship and communion with him. David, upon this account, esteemed gospel ordinances under the Old Testament, and longed for them, Psal. 84:1, "How amiable are thy tabernacles," &c. Ver. 10, "A day in thy courts is better than a thousand," &c.

2dly, See hence whence it is that the saints, who have "tasted that the Lord is gracious," do frequent the ordinances of God's appointment. Why, they are God's doves, as they are frequently called in the book of the Song; and is it strange to see doves flocking to their windows? Indeed, the world think it strange to see some travelling far to a sacrament, and are ready to sneer at them as fools for their pains; but let a blind world do their uttermost, God's doves will not be feared from the windows of his house.

3dly, See hence the attractive virtue that is in Christ, Why, when he lets out his grace, and love, and glory, he garrs [makes] sinners come flying like a cloud, and like flocks of doves after him, to the windows of his house. "If I be lifted up (says Christ), I will draw all men unto me." O, sweet and victorious is his way of drawing! He draws with the cords of a man, and the bands of love. No wonder when all is considered, though the gathering of the people be unto the blessed Shiloh.

4thly, See hence what is the great work of faithful ministers of the gospel. Why, it is just to open the windows of gospel ordinances, and to invite the simple doves, exposed to the fowls of the air, and ravenous birds, to turn in hither to Christ, who is a hiding-place, &c.

5thly, See the folly of sinners, yea, of the generality of gospel hearers, who come flying about the windows of gospel ordinances, and yet do not fly in at the windows to Christ himself, by a real faith closing with him. O, how many come to hear the gospel of Christ, who do not close with Christ! and how many come to a communion table, who do not feed upon Christ himself! O, the folly of such is great, when salvation is near unto them, and they so near to salvation, and yet come short of it through unbelief, &c.

6thly, See the madness and wickedness of some in our day, who scare God's doves from his windows, and who make the ordinances of God to be abhorred. Some do this by offering the doves unwholesome food of error and heathenish morality, or truth unskilfully prepared. Some scare the doves by their immoralities, and untender walk, like the sons of Eli, &c.; and judicatories, at this day, are scaring and scattering the Lord's doves from their windows, by violent intrusions, whereby they shut both doors and windows of the sanctuary, and then exclaim against the poor doves, that they do not haunt their usual windows. God sees well how his doves, his little ones, are guided at this day; and he knows how to provide his doves, and reckon with those that scatter and fright them. He will, in his own time and way, take these foxes and vultures, which men and judicatories are letting slip through their fingers. The day of vengeance is in his heart, and the year of his redeemed is a-coming, Is. 63:4.

7thly, See the use both of law and gospel, and how they stand in a sweet subserviency unto the salvation of a soul. Why, by the noise, and thunders, and terrors of the law, God's doves are wakened, and set to the flight from the wrath to come; and this being done, the gospel opens the windows, and casts open the door of access to Christ, crying, "Turn ye to your strong-holds, ye prisoners of hope," Zech. 9:12: So that Christ being discovered in the gospel, the law becomes a schoolmaster to bring sinners unto Christ, that they may "be justified by faith," Gal. 3:24, "from all things from which they could not be justified by the law of Moses," Acts 13:39. This much by way of inference.

Use second may be of Trial.

Have you fled to Christ as doves to their windows? Many fly to Christ in a way of profession, but, if ever thy soul really took a flight to him upon the wings of faith and love, you may know it by these or the like things.

1st, Did ever a thunder-clap from Mount Sinai startle you, and raise you out of your natural security, and put you in a consternation, like a heap of doves at the sight of a gun? So that you was wild, and knew not what to do, or whither to fly for help, like these converts, Acts 2:37, and the jailor, Acts 16:27, and Paul at his conversion, &c.

2dly, When, like Noah's dove, you was wandering up and down in your thoughts for a place of rest, got you a discovery of the Ark Christ, and came hovering about the Ark? Our great Noah opened the windows of the Ark, and took thee in with himself, and became a hiding-place unto thee, &c.

3dly, If this be the case at thy entry at the window of the Ark, thou hast been made to sing, Psal. 116:7, "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee;" or that, Psal. 103:4, "He redeemeth my life from destruction, he crowneth me with loving-kindness and tender mercies. Bless the Lord, O my soul; and all that is within me, bless his holy name," &c.

4thly, If so, when you took your flight to Christ, you left all idols behind you, crying with Ephraim, "What have I to do any more with idols?" These things you counted gain will be loss in your view. As for sins, even your dearest sins, your right hands and right eyes, you will be careful to cut them off, and pull them out, &c. As for the world you was taken up with, you will cry, Away with it; it is a mere mass of vanity, all vanity and vexation, &c. As for the law, you will be dead to it as a husband, "I through the law am dead to the law." As for your works of righteousness that you gloried in, you will count them dung, and loss, filthy rags, &c. As for the wisdom of the flesh, you will reckon it stark folly and madness, &c. As for your own strength, you will see it to be weakness, "I am not sufficient of myself," &c. As for your own fulness, you have found it to be nothing but emptiness; and that, instead of being rich and increased with goods, you have seen that you are wretched and miserable, &c.

5thly, If you have really fled to Christ as doves to their windows, there are some things you have found in him, which you could never find any where else. 1. Thou hast found the life of thy soul in him: Our "life is hid with Christ in God: He that hath the Son hath life," &c. 2. Thou hast found rest to thy soul in him: Thou triedst to find this and the former in lying refuges, but was aye disappointed in thy expectation, but now, now, thou hast found it according to his promise, Matth. 11, "Come unto me, all ye that labour and are heavy laden, and I will give you rest," O glorious rest! Is. 11:10. 3. Thou hast found soul health in him, like the woman that spent all her means upon other physicians to no purpose till she came and touched the hem of Christ's garments, and then the bloody issue was stayed. So can not thou say upon thy coming to Christ; thou foundst his countenance to be thy health; healing is under his wings, Mal. 4:2; Psal. 103:3, He healeth all my diseases, &c. 4. Thou hast found food to thy soul in him: His "flesh is meat indeed, and his blood is drink indeed," &c "O taste and see that the Lord is good," &c. 5. Thou hast found clothing to thy naked soul in him: You was trying, like our first parents, to cover thy nakedness with fig leaves; but now thou castest these away, and taking the skin of the word to cover thee with, which God provided, and upon thy being thus clothed with the righteousness of Christ, thou hast been made to sing that song, Is. 61:10, "He hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness," &c. 6. You have found riches, and unsearchable riches, in him, that do not rot in the grave, gold better than the gold of Ophir, to make you up for all eternity. 7. In one word, you have found your God in him, whom you lost in the first Adam; for God is in Christ, and you have found him as your own God: And now you will be ready to say, He is "my God, and I will prepare him an habitation, even the God and Father of our Lord Jesus Christ; and therefore I will exalt him. Our God is the God of salvation," &c.

Use third may be of Consolation unto God's doves in this dark and evil day, in which their usual windows to which they used to flock, are like to be shut by a set of men and judicatories who should open them, and who should gather God's doves, instead of scattering them.

There are these few things I offer for comfort in an evil day like this.

1st, Know for your encouragement that, when the windows of public ordinances are shut up, either by persecution, violence, or defections, or when you are scared away from them by vultures, or birds of prey, that have got into the house, yet God can let you in to communion with him, by the private and secret windows I mentioned in the doctrinal part. God's doves, though they may be shut out of the kirks, yet they shall not be shut out from fellowship with him, one way or other; no, he will gather unto him them that are sorrowful for the solemn assembly, &c.

2dly, God hears the mourning of his doves even when they are driven to the "clefts of the rocks, and secret places of the stairs," Cant. 2:14, &c.

3dly, God's eye is upon his doves, and he "tells all their wanderings;—the eyes of the Lord are upon the righteous,—and they run to and fro," &c.

4thly, His heart and his affection is set upon his doves, even to a ravishment, Cant. 4:9, "Thou hast ravished my heart, my sister, my spouse." And this affection is invariable, for he rests in his love, &c.

5thly, The arms of his power and providence are about his doves, and "He covers them with his feathers, and he will hide them in the secret of his tabernacle, when thousands shall fall at their side, and ten thousand at their right-hand. Come, my people, "enter into your chambers, shut the doors about thee," &c.

6thly, Ere it be long, thy soul will take a flight out of this ill world, into the land of rest, the house of many mansions, where thou wilt be at rest for ever.

Use fourth might be of Terror unto all these that are doing hurt to God's doves at this day.

Some are scaring and frighting them, some are scattering them, some are plucking at their gospel rights and privileges, some plucking at their name with slander, some plucking them out of their dwellings, because they cannot commit themselves into the hands of the birds of prey. I shall only say to you, if there be any such hearing me, as I doubt not but there may be some of them to spy out our liberty on this occasion, 1. "God is jealous for his doves with a great jealousy," Zech. 1:14. 2. He is sore displeased with you for the injuries that are done to them in helping on their affliction, Zech. 1:15. 3. God is preparing a cup for you to drink, and a bitter one, Psal. 74:8, "In the hand of the Lord there is a cup, and the wine is red," &c. He will render tribulation to them that trouble his doves. God's doves, that are mourning now, shall sing when ye shall mourn; they will be singing in heaven, when ye shall be mourning and howling among devils, &c.

Use fifth shall be of Exhortation: 1st, To all in general; 2dly, To God's doves in particular.

1st, a word of exhortation to persuade sinners to rise out of the earth like a cloud, and fly like doves unto Christ. O that all this company before me would clap their wings, and take a flight, and never rest until they had fled for refuge to this hope set before them in the gospel! To set you all a-flight, if possible, let me deal with you in a rational way.

1. God commands you to fly to Christ, "This is his commandment, That we should believe on the name of his Son Jesus Christ," &c.

2. He invites you to fly to his Christ, "Behold my servant whom I uphold," &c.

3. He entreats and beseeches you to fly to him, "We pray you in Christ's stead, as though God did beseech you by us, be ye reconciled to God," &c.

4. He expostulates with you, because of your backslidings, to fly to him, "O my people! what have I done unto thee?" &c.

5. He assures you of welcome by his promise, "Come to me who will, I will in no ways cast out," &c. And by his oath, "As I live, I have no pleasure in the death of the wicked, but rather that the wicked turn from his way and live," &c.

6. All things in his house are ready to give entertainment unto you, behold, "all things are ready, come to the marriage," Proverbs 8th and 9th chapters.

7. Fly, the windows are open, the heart of Christ is open, &c. His arms are open and stretched out, &c. His covenant is open to you to take hold of it, &c.

8. Consider what is behind you. (1.) The roaring lion, ready to devour you. (2.) The curse of the broken law is behind you, &c. (3.) The wrath of God is behind you. O! who knows the power of it? &c.

9. There is no safety for you in heaven nor earth, if you do not fly from sin: "There is no other name under heaven, given among men, whereby we must be saved," &c. "How shall we escape, if we neglect so great a salvation, they that despised Moses' law died without mercy," &c.

10. The time of flying will be gone within a little; no flying out of hell; none to come to you there to cry, "Turn ye to your strong-holds," &c. "He that lives for ever and ever, has sworn, with his hand lifted up to heaven, that time shall be no more," &c. "And therefore to-day, if ye will hear his voice," &c.

11. Fly, or else you will lose your soul for ever; "He that believeth not shall be damned." And "what is a man profited, if he shall gain the whole world, and lose his own soul," &c.

Object 1. 'You bid us fly, but to what purpose, you tell us we are dead in sins?' Answ. It is the glory of sovereign grace, to shew wonders to the dead; see what he did among the dry bones, Ezek. 37:3, &c. Can these dry bones live? Yea, if the Spirit of the Lord breathe upon them, God has bidden prophesy upon the dry bones, to cry to the dead, to arise and fly; and therefore we must do it. And if God would bid me say to the mountains, remove, to the rocks and trees and grass piles, arise and live, I would do it, and I would believe that God would make it effectual.

Object. 2. 'You bid me fly, but alas, I want wings to fly, "O that I had wings like a dove, for then would I fly," &c. Answ. If there be a will to fly, and a hearty desire to fly, thou hast got wings: and if you want even that, seek wings from him that bids you fly, for he gives power to the faint, and then they mount up with wings as eagles, &c.

Object. 3. 'I have a load of sin upon my back, I cannot get up.' Answ. "Cast thy burden upon the Lord," and if you cannot fly, rest you with your load upon him; for as faith is a flying, so it is a resting, &c.

Object. 4. 'Christ is so far away, that I will never reach him.' Answ. Do not say so, for he is near, Rom. 10:8, &c.

Object. 5. 'When I attempt to fly, the devil and the world, and my own heart, pull me back again into the mire, and then I am just where I was.' Answ. From that moment that thou makest an attempt to fly to Christ, the devil, the world, and corruption, will be upon thee to harass thee. But though they may do thee many an ill turn, yet they shall never pull thee out of Christ, if once thou hast fled to him, no man "shall pluck them out of my hand, my Father who gave them me is greater than all (says Christ), and none shall pluck them out of my Father's hand." Many a pluck the enemy gives at Christ's doves, but they shall never pluck them away from him.

Quest. You bid me fly like a dove into Christ, and his windows; but will you give me your advice in order to it? Answ. 1. Be much in viewing the holiness of the law, and of the Lawgiver, "for it is a schoolmaster to bring us to Christ," &c. 2. Be much in viewing your danger while out of Christ, condemned already, &c. 3. Be much in studying the gospel, Christ in his person, nature, and offices; the freedom of the covenant, and the fulness and suitableness of the gospel remedy, &c. 4. Be persuaded of the Lord's willingness to take you in to himself, at his windows, his bowels sound towards sinners, &c. 5. Cry for the wind of the Spirit to blow, that thereby you may be set a-flight, for he testifies of Christ, and joins the sinner to him, &c. 6. Make a desperate attempt to be at Christ, through the window of prayer, and of faith in prayer; wrestle, cry, seek, and knock, for to such it shall be opened, &c.

2dly, The second sort I would speak to are believers, who have fled like a cloud, and as doves to Christ's windows.

1. Bless the Lord that gave you counsel, and did not allow you to sit still in a natural state, within the sea-mark of his wrath, but chased you with his law terrors, and drew you in at his windows to himself. Sing his praise, saying, "Bless the Lord, O my soul," &c. "He brought me up also out of an horrible pit," &c.

2. Have you fled to Christ? Abide in him as in a lodging and dwelling-place: Just as the man-slayer was to abide in the city of refuge, after he had fled to it, and was never to go out of it, until the death of the high priest: and your High Priest never dies; and therefore you are never to be found out of your gospel-refuge, &c.

3. Frequent the windows of his ordinances, both the more secret and retired windows of prayer and meditation, reading, fasting, Christian conference; and these that are more solemn and public, such as word and sacrament, when you can have access: For there it is that Christ feeds his doves, and gives them interviews with himself; and when the public windows are shut, or defiled, or haunted with foxes or birds of prey, that fright, scatter, or tear the doves, be the more frequently resorting unto the more private or secret windows, &c.

4. Have you fled to Christ like doves to their windows, and taken up your rest in him: never look back to your old houfs and resorts, your lying refuges, nor look to the general mercy, &c. Never look to an empty profession, &c.; never take up again with the works of the law, &c.; bid all these adieu, never to come back to them again, &c.

5. When, like the dove, you come to pick up any thing that is necessary for you upon earth, do not sit still upon the earth, but away again to your windows, and soar upward toward Christ. "Set your affections upon things above, where Christ is at the right hand of God," &c.

6. Invite others to your windows where you have been entertained, and do what you can to recommend Christ and his way and word and ordinances to them, "O taste and see that the Lord is good," says David, &c.

7. When the Lord has taken you from among the pots, and made you like the wings of a dove covered with the silver and yellow gold of his own Spirit and righteousness. O do not defile your feathers, do not tarnish and blacken your profession with the filth of sin. Do not lie down in the puddle with the men of this world: "Be not conformed to this world, but be ye transformed by the renewing of your mind. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."

8. Let God's doves drink the pure and running water of the sanctuary, I mean, keep by the pure word, worship, and ordinances of his appointment, the river of divine truth, gospel doctrine and worship, dispensed in gospel ordinances. Alas! the streams of these rivers do not make glad the city of God, at this day, through many corners of the land. Why, the waters are fouled with the feet of a set of hirelings, intruders, and corrupt and lax ministers, that are forced in upon them; men that are unskilful in the law, men that want the dove-like spirit of Christ, and therefore are incapable of feeding God's doves. Let God's doves be aware of them that foul the waters of the sanctuary, that corrupt the doctrine, discipline, worship, and government, which we in these lands are sworn to maintain and preserve in their purity, Philip. 3:1, "Beware of dogs, beware of evil workers, beware of the concision," &c.

ACTION SERMON

CHRIST SET UP FROM EVERLASTING

PROV. 8:23.—I was set up from everlasting, from the beginning, or ever the earth was.

THERE are such evident rays of the eternal and supreme Deity of Christ, as also of his personality and essential oneness with the Father, in this passage, as looks the Arians and Socinians, these blasphemers of the Son of God, quite out of countenance, and obliges them, though with great absurdity, to allege, that what is spoken of and by Christ in this chapter, and particularly from ver. 22 to ver. 31, is to be understood of wisdom as one of the attributes of the divine nature. But it is beyond controversy, among all orthodox interpreters, that it is Christ the second person of the glorious Trinity, under the notion of wisdom, that here speaks, as might be cleared from many personal properties, personal acts, and personal words, that are ascribed to him in this passage of scripture, which, for brevity's sake, I cannot insist upon at this time.

The penman of this book was Solomon, "But behold a greater than Solomon is here," even Christ, "the wisdom of God, and the power of God, in whom all the treasures of wisdom and knowledge are hid." As Solomon had all his wisdom out of this treasure; so being under the conduct of the Spirit of wisdom and revelation, is led, as a type, to speak in the person of his glorious anti-type, as his father David doth frequently in the book of the Psalms, particularly in Psal. 16 and Psal. 40:1–17. Christ recommends his dictates in the word unto the children of men, and shews what advantage will accrue to them by the study of the scriptures: agreeable unto what he says, John 5:39, "Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me." From the 22d verse unto the 31st, in order to engage our faith and trust in him, he elegantly describes the glory of his person, that so we beholding as in a glass, his glory, may be changed into his image. More particularly, (1.) He shews how, from all eternity, he lodged in his Father's arms and bosom, as his beloved Son, in whom he was and is well pleased, ver. 22, "The Lord possessed me in the beginning of his way, before his works of old." (2.) He speaks of his eternal designation unto the great work and service of our redemption, in the words of my text, I was set up from everlasting, &c. Where we may notice,

1. The divine person, who is the speaker, in the pronoun, (I) I, the eternal Son of God, the glorious Immanuel, the faithful and true Witness. I who am God co-equal with the Father; and who sat as a constituent member of the council of peace, anent the great affair of man's redemption, and therefore cannot but be well acquainted with what was transacted there.

2. The result of that eternal transaction declared with relation to himself, I was set up, i, e., I was, by an act of the divine will, common to all the three persons of the glorious Trinity, Father, Son, and Holy Ghost, elected, set apart, or fore-ordained to the great service of man's redemption. A word parallel unto this, and which casts a light upon the text, you have, Psal. 2:7, where Christ, speaking of himself, says, "I will declare the decree: the Lord hath said unto me, Thou art my Son, this day have I begotten thee." This is called the Father's will, Psal. 40:7, 8, "Lo! I come, in the volume of the book, it is written of me, I delight to do thy will."

3. In the words we have the date of the divine council and decree, with relation to our Redeemer, or when he was set up for that service. It bears date from the ancient years of eternity, I was set up from everlasting, from the beginning, ere ever the earth was. Here are words that swallow up all finite thought and consideration, it leads us back to an eternity past, and who could ever have told us what was acted in the divine mind and council from all eternity, but he only who is the Alpha, and the Omega, from everlasting to everlasting, God. He was set up from everlasting, from the beginning, ere ever the earth was. So much for explaining the words.

DOCT.—"That as Christ is the everlasting God; so, from all eternity, he was fore-ordained and set up for the great service of man's redemption. I was set up from everlasting," &c.

To this purpose is that of the apostle, 1 Pet. 1:20, "He was verily fore-ordained before the foundation of the world, but was manifest in these last times."

The method, through divine assistance, I shall observe, is as follows,

I. To prove that Christ is the everlasting God, and that he was from the beginning, ere ever the earth was.

II. Shew what is imported in his being set up from everlasting.

III. For what ends and purposes was he set up.

IV. Why he, and none else, was set up for this end.

V. Make some application of the whole.

I. The first thing is to prove, That Christ is the everlasting God, and that he was from the beginning, ere ever the earth was.

The Socinians affirm, That he had no being before his actual incarnation. And the Arians, though they allow that he had a being before his incarnation; yet they deny his eternal existence, and consequently make him but a nominal deity, and reduce him among the rank of created beings. Now, in opposition to both these damnable heresies, I shall endeavour to trace a little, the scriptural account of the eternal existence of the Son of God, our glorious Redeemer.

And first, that he existed before his incarnation, or his being born of the virgin, is evident from the appearance he made to our first parents in paradise, after the fall, Gen. 3:15, It, viz. the seed of the woman, shall bruise thy head, viz. the serpent's, explained by the apostle, Heb. 2:14, That this was God in the person of the Son, intimating his future incarnation, and the design thereof is evident, for God absolutely considered is not a promising but an avenging God, a consuming fire unto the workers of iniquity. And all the promises in him are yea and amen. It is only the Lion of the tribe of Judah, and none else, that opened the book of the divine council anent our redemption. And therefore it was he, and none else, that broke up this seal, and disclosed this secret unto our first parents in paradise.

In like manner, it was he that preached the gospel to Abraham, saying, "In thy seed shall all the nations of the earth be blessed," as is clear from Gal. 3:8.

We find him executing his threefold mediatorial offices, before ever he came in the flesh: We find him, as a prophet, preaching righteousness unto the great congregation, Psal. 40:9, "I have preached righteousness in the great congregation: Lo, I have not refrained my lips, O Lord, thou knowest!" And by his Spirit in Noah he preached to the old world, who, because of their disobedience, were shut up in the prison of hell; as we see in 1 Pet. 3:18–20. We find him acting as the great Priest of his church, before his actual appearance in the flesh, Psal. 110:4, "The Lord hath sworn, and will not repent, Thou art a Priest for ever after the order of Melchisedeck," and his royal and kingly office is asserted by God the Father, before ever he appeared in the flesh, Psal. 2, "Yet have I set my King upon my holy hill of Zion;" I have done it; it is not a thing to do, but it is done already: I have set him King, &c. And he speaks to him as a person actually existing: "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession." Thus you see him executing all his offices before he was incarnate.

But I need not stand upon this point, in opposition to the Socinians, seeing we have it from Christ's own mouth, who is the faithful witness, John 8:58, says he there to the Jews, "Before Abraham was, I am," alluding probably unto that same name he took to himself, when he appeared unto Moses in the bush, and sent him to bring Israel out of Egypt: Go (says he), and tell them, "I AM hath sent me unto you," Exod. 3:14; a name equivalent unto the name JEHOVAH, which signifies past, present, and to come, and distinguishes him from all the dunghill deities of the nations.

But then, secondly, let us go back further, even to the creation of the world, and we shall find his existence and agency, in the production of all created beings, John 1:2, 3, "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made." He must needs be the everlasting God, who is the Creator of all the ends of the earth. Gen. 1:1, "In the beginning, God created the heaven and the earth;" hence, Psal. 102:25, "Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands," &c. Which words are applied unto Christ, Heb. 1:10–12, "Thou, Lord, in the beginning, hast laid the foundation of the earth; and the heavens are the works of thine hands. They shall perish, but thou remainest: and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: But thou art the same, and thy years shall not fail."

Again, thirdly, Let us run up to the endless ages before the creation of the world and we find him existing or ever the earth was, John 18:5. He prayeth that he might be glorified with his Father, with the same glory that he had with him before the foundation of the world. Hence he is not only called the mighty God, but the everlasting Father, or the Father of eternity; and Micah 5:2, "His goings forth were from of old, from everlasting." But I need not stand upon this, seeing the very words of the text are so clear as to this matter, "I was set up from everlasting, from the beginning, or ever the earth was." If he were not the everlasting God, he could never have been set up from everlasting, So much for the first thing.

II. The second thing proposed was, to enquire, what is imported in his being set up from everlasting.

And there are these few things that I take to be imported in this expression.

1st, It supposes the council of peace, or an eternal transaction between the Father and the Son, concerning the redemption of lost sinners; for this is the result of the council here declared by the Son, I was set up from everlasting. Zech. 6:13. "The council of peace shall be between them both."

2dly, It implies the infinite complacency that the Father and Son had in each other from all eternity. This is more clearly expressed in the verse immediately preceding the text, "The Lord possessed me in the beginning of his ways, before his works of old;" and yet more clearly, ver. 22, 23, "When he appointed the foundations of the earth, then I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him." So Is. 42:1; Matth. 3 at the close; chap. 17:5.

3dly, It implies a divine ordination and decree, whereby he was from eternity elected unto the great service of man's redemption. Hence he is called his Father's Elect, Is. 43:1, "Behold my Servant whom I behold, mine Elect, in whom my soul delighteth." So Psal. 89:19, says God the Father, "I have laid help upon one that is mighty, I have exalted one chosen out of the people;" and, with an eye to this decree of the election of Christ is that fore-cited of the apostle, 1 Pet. 1:20, "Who verily was fore-ordained before the foundation of the world," &c. Though he be God co-equal with the Father, yet he voluntarily came under a decree of election, that so he might be the head of the election among mankind sinners, in whom they are elected unto everlasting life, Eph. 1:4, "He hath chosen us in him, before the foundation of the world."

4thly, I was set up from everlasting, it implies, that, in consequence of the decree, he was called of God to undertake the work of redemption, Is. 42:6, "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles." Heb. 5:4, 5, "No man taketh this honour unto himself, but he who is called of God, as was Aaron: So also Christ glorified not himself to be made an high priest, but he that said unto him, Thou art my Son, this day have I begotten thee."

5thly, It implies his own voluntary consent to, and compliance with his Father's call: This is of so great moment, that it is registrated in the volume of the book of God, Psal. 40:7, 8, "Then said I, Lo, I come; in the volume of the book it is written of me: I delight to do thy will, O my God; yea thy law is within my heart." Upon which words the apostle Paul comments, Heb. 10:5–10, applying them to the purpose in hand.

And, upon this voluntary consent of the Son of God, followed a multitude of great promises that the Father made to him. The Father promised to fit him with a human nature, to be personally united to his divine nature: "A body hast thou prepared me; a promise of all needful furniture and assistance in the undertaking, that an immeasurable fulness of the Spirit, and all his gifts, graces, and qualifications, should rest upon him, Is. 11:2, 3; chap. 42; 53:10–12, "The pleasure of the Lord shall prosper in his hand. I will divide him a portion with the great, and he shall divide the spoil with the strong:" That he should see his seed; a seed should serve him, that should be accounted to him for a generation, Psal. 22 at the close: That he would make his enemies his footstool, and greatly plague all that hated him: And that, when he had drunk of the brook that ran in the way, he should again lift up the head, and be repossessed, even in the human nature, of all that glory which he had with the Father before the world was. Thus you see what is implied in his being set up from everlasting.

But now, before I go on to the third general head, I would here shew, how (in consequence of all this, which was done before the foundation of the world was laid) he was actually set up in time, in the view of lost sinners of Adam's family, whom he came to save and redeem. And,

1. His first appearance was in the promise made to our first parents, of his future incarnation, already mentioned, Gen. 3:15, which was the only foundation of faith the church had, until the days of Abraham, to whom that promise was renewed, "In thy seed shall all the nations of the earth be blessed, Gen. 22:18.

2. He was set up typically, in the view of the church, under the old Testament. What was the meaning of the tabernacle and temple, of all the sacrifices and ceremonies of that economy? They were all intended as shadowy representations of good things to come, upon the actual appearance of the Son of God in our nature.

3. He was set up prophetically, in the prophecies of the prophets, Isaiah, Jeremiah, and the rest; for all the prophets prophesied of him: To him they did all bear witness, and every one of them successively spoke more clearly than another, till John the Baptist came in the spirit and power of Elias, pointing him out with the finger, saying, "Behold the Lamb of God."

4. He was set up personally and actually, in his incarnation, obedience, and death. His birth was celebrated and intimate by a company of angels, saying, "Unto you is born, in the city of David, a Saviour, which is Christ the Lord," and that heavenly anthem, "Glory to God in the highest, and on earth peace, good-will towards men." His inauguration unto his mediatorial work, at his baptism, was celebrated by the opening of the heavens, the descent of the Spirit upon him in the likeness of a dove, and a voice coming from his Father, from heaven, saying, "This is my beloved Son, in whom I am well pleased;" which voice was again repeated at his transfiguration and his passion. His death was celebrated by the rending of the veil of the temple from top to bottom, a quaking of the earth, a rending of the rocks, and a darkening of the sun in the firmament; all importing, that now the finishing stroke was given to the head of the old serpent, and that principalities and powers were spoiled, and the prince of this world cast out of his usurped authority and government.

5. He was set up in a glorious and triumphant way and manner, in his resurrection and ascension; for then he was "declared to be the Son of God with power, according to the Spirit of holiness, by his resurrection from the dead." And when he ascended up "on high, he led captivity captive, and sat down at the right hand of the Majesty on high;" and things in heaven, and things on earth, and things under the earth, being ordered to bow at the name of Jesus, and every tongue to confess that he is the Lord, to the praise and glory of his Father.

6. He was and is set up declaratively, in the preaching of the everlasting gospel; which is like the pole upon which the brasen serpent was lifted up in the wilderness, by looking unto which the Israelites were cured of the fiery serpents. John 3:14, 15, says Christ there, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believes in him should not perish, but have eternal life."

7. He is set up sacramentally, in the sacraments of baptism and of the supper, particularly in the last of these. which we are about this day to celebrate. In these symbols and sacramental acts of his own institution, he is evidently set forth crucified before you; and therein we may, as in a glass, discern the Lord's body, which was broken for us, and his blood of the New Testament, which was shed for us. There he is present, though not in a corporal and carnal manner, yet in a symbolical and spiritual manner, saying to his people, "Eat, O friends; drink, yea, drink abundantly, O beloved."

8. He is set up in an efficacious way and manner, in a day of conversion, and in the renewed manifestations of himself to the souls of his people, by the power of his word and Spirit, When he draws by the veil, and makes the light of the knowledge of his glory to shine into the heart, then, O then, Christ is set up in the heart of the sinner; he gets the throne of the heart, and every thought is brought into captivity unto his obedience. What a pleasant upsetting of Christ and his kingdom would it be, to see him going forth, with his bow and sword, in the gospel, travelling in the greatness of his strength, making all the inhabitants of the land to fall under him, every one crying, The Lord is our Judge, the Lord is our King, the Lord is our Lawgiver! O then covenanting work would go on apace, and every one will say to another, "Come, and let us join ourselves unto the Lord, in a perpetual covenant that shall not be forgotten," Jer. 50:5.

9. Christ will be set up in a glorious and remarkable way and manner, at his second coming, without sin, unto the salvation of his people; for then he will descend from heaven, with a shout, with the voice of the archangel, and the trump of God, when he shall come with clouds, and every eye shall see him. Then shall he be glorified in his saints, and admired in all them that believe, while all the wicked unbelieving world, and kindreds of the earth, shall wail because of him, crying to the rocks and mountains to fall on them, and hide them from the face of him that sits upon the throne, and from the wrath of the Lamb; and the heavens passing away with a mighty noise, the elements melting with fervent heat. So much for the second thing proposed; for all these were in view, when Christ was set up from everlasting.

III. The third thing proposed in the method was, to shew for what ends and purposes Christ was set up from everlasting, from the beginning, or ever the earth was. I answer in these particulars.

1st, He was set up from everlasting, as a Sun to give light unto this lower world, which (through the sin of man) was become like a dungeon of darkness. No sooner had man sinned, but his mind (which before was like a lamp of light, as to the knowledge of God, and of his mind and will), became dark, yea, darkness itself. "Once were ye darkness," says the apostle, speaking of man in his natural state. There is the face of a covering cast over all people, and the veil that is spread over all nations; and, upon this account, this world is called a dark place; and again, these parts of the earth, where Christ is not known, are called the dark places of the earth. But now Christ is and was set up, as a glorious Sun, to enlighten the world in the knowledge of God, and of the way of salvation, hence called the Sun of righteousness, the Light of the world, because he spreads the light of the knowledge of the glory of God among lost sinners of Adam's family, by his Word and Spirit. Hence, when the gospel of Christ, which is the lamp of God's anointed, comes unto a people, they "that sat in darkness see great light, and to them that sat in the region and shadow of death light doth spring up."

2dly, He is set up as a second Adam, the Head of a new covenant of grace and promise. All mankind were lost and ruined in the first Adam, and by the breach of the covenant of works that was made with him as their federal head and representative; so that the curse of that covenant was the only legacy he could bequeath unto his posterity, and under this curse we had lain through all eternity, if God had not raised up for us "a Horn of salvation, in the house of his servant David." Sirs, God had a purpose of love and grace, from all eternity, toward a select company of Adam's family, he pitches upon his own beloved Son, as a new covenant Head, and enters into a covenant of grace with him, to deliver them out of a state of sin and misery, and bring them unto a state of salvation through him, Psal, 89:3, "I have made a covenant with my chosen, I have sworn unto David my servant," &c. Accordingly Christ, as the second Adam, steps in the room of the first Adam, and fulfils the covenant of works, both as to its precept and penalty; whereby the promise of eternal life made to him, upon condition of perfect obedience, devolves upon him as a second Adam, and he becomes the righteous heir of everlasting life, not only by birth, but also by purchase; and all the promises of the covenant, and all the salvation of the covenant, stand in him. And that moment a sinner quits his holding of the first Adam, and of the law as a covenant, and, by a faith of God's operation, is determined to take hold of Christ, and the covenant whereof he is Head, that moment, I say, he is brought into the bonds of the covenant of grace and promise, according to that which you have, Is. 55:3, "Hear, and your souls shall live, and I will make an everlasting covenant with you, even the sure mercies of David," &c.

3dly. He was set up from everlasting, as a repairer of breaches between God and man. Whenever man sinned, and joined himself in a confederacy with Satan, the god of this world, the breach between God and man became wide like the sea; death and hell was the penalty of the law; the faithfulness of God was engaged, that "without the shedding of blood there could be no remission of sins." And though all the angels of heaven, and men upon earth, had been sacrificed, and their blood shed, in order to satisfy justice, it would have been rejected; the offence was infinite, with respect to the object of it, and therefore a satisfaction of infinite value behoved to be offered, Psal. 40:6; Heb. 10, Sacrifices and offerings thou wouldst not, viz. of man's providing. Well, then, How shall the breach be repaired? How shall the different claims of mercy and justice be reconciled, with respect to the guilty criminal? Lo, I come, says Christ, I will assume the human nature, and in that nature I will die in the room of the criminal; and in this way I will make peace through the blood of my cross. I will be wounded for their transgressions, and bruised for their iniquities; the chastisement of their peace shall be upon me, and by my stripes they shall be healed; and so justice shall be satisfied, and mercy shall be for ever magnified. 1 Pet. 3:18, "Christ also hath once suffered for sins, the just for the unjust, (that he might bring us to God)." Thus he is set up as the Repairer of breaches; hence called the Mediator between God and man: and there is no Mediator between God and men, but the man Christ Jesus.

4thly, He is set up as the true temple where God sets his name, and in which alone God is to be worshipped in an acceptable way and manner. The Old Testament tabernacle and temple was but a shadow of Christ, in whom the fulness of the Godhead dwells bodily. And as all the worship of Israel was to be performed in the temple; so all our sacrifices and services are to be offered up in the name of Christ, for he hath made us accepted in the Beloved. In him, as our New Testament Temple, is to be seen the true Shechina, the brightness of the Father's glory, and the express image of his person. Here is the true oracle whereby the mind of God is conveyed unto us, "For no man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him." Here is the true ark where the tables of the law are kept, and in whom the law is magnified and made honourable. In him we have the true mercy-seat and throne of grace, unto which we are called to come with boldness, that we may obtain grace, and find mercy to help in every time of need. Here we have the Priest of our profession ministering in the holy of holies, and appearing in the presence of God for us.

5thly, He is set up as a bridge of communication between God and man, between heaven and earth, by which God comes down to us, and we come up unto him, notwithstanding of the two infinite gulfs of natural and moral distance between him and us. These gulfs were impassible, until Christ, by his incarnation, took away the natural distance; for in him, as IMMANUEL, God and Man meet together in one person: and by his death and satisfaction he removed the moral distance, by taking away the sin of the world; for this end was he manifested, to take away our sin. Now, these two infinite gulfs being removed, God and man meet together in a blessed amity and friendship; and we have "boldness to enter into the holiest by the blood of Jesus." Hence is that of Christ's, John 14:16, "I am the way, and the truth, and the life; no man cometh to the Father but by me." This was shadowed by Jacob's dream of the ladder, reaching from heaven unto earth, and the angels of God ascending and descending thereupon; signifying that, through Christ (in whom all the rounds and steps of the ladder are finished) the angels are ministering spirits unto the heirs of salvation, upon the footing of Christ's mediation; and that we have access to God through him. Through him we ascend unto God's holy hill, and abide in his tabernacle.

6thly, He is set up as the great gospel city of refuge, typified by the cities of refuge under the law, unto which the manslayer was to fly for safety from the avenger of blood, Heb. 6:18. Believers are said to fly for refuge, to lay hold upon the hope set before them: justice cries for vengeance: God's broken law cries for vengeance: conscience cries for vengeance: the devil, as God's executioner, cries for vengeance. O the deplorable case and condition of the poor guilty criminal before the revelation of Christ! All refuges fail him: for the hail sweeps away all his refuges of lies, and in this case his hope and strength perishes from the Lord, until God make a discovery of Christ as the city of refuge that he has set open, with a cry from heaven, "Turn ye to your strong-holds, ye prisoners of hope:" Then, O then, the soul flies for refuge as a dove to its windows, and gets in to the clefts of the rock, and abides in the secret place and shadow of the Almighty, saying, O this is my rest, and here will I dwell at ease: "for there is no condemnation to them that are in Christ." Here the poor soul can turn about to law, to justice, to conscience, to the devil, and the world, and say, "Who can lay any thing to my charge? It is God that justifieth, who is he that condemneth?"

7thly, He is set up as a mystical brazen serpent in the camp of Israel, in the camp of the visible church, that the poor sinner, finding himself stung by the fiery serpents, sin and Satan, may, by looking unto him, be healed. Hence is that of Christ, John 3:14, 15, "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up," &c. The gospel is the pole upon which he is lifted up, in the view of all mankind: for by his commission we preach the gospel unto every creature; and the cry goes forth to the ends of the earth, "Look unto me, and be saved, all the ends of the earth; for I am God, and there is none else." Sirs, the venom of the old serpent has diffused itself through all the powers and faculties of the soul and body; and it is worming out your life; aud die you must, unless you cast the eye of faith upon Christ, as the only ordinance of God for your salvation. As the stung Israelite had infallibly died, unless he had looked unto the brazen serpent; so the sinner that does not look by faith unto Christ, the true brazen serpent, shall infallibly die, not the first death only, but also the second: for there is no name, under heaven, given among men, whereby a poor sinner can be saved, but by the name of Jesus: but whosoever believes (in the name of Jesus) shall not perish, but shall have everlasting life.

8thly, He is set up as a foundation of hope and help to the lost family of Adam, to build upon for their eternal salvation: Is. 28:16, "Behold, I lay in Zion, for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation: He that believeth shall not make haste, shall not be ashamed or confounded." All other foundations are but foundations of sand, and the house built upon the sand will fall, and great will the fall thereof be; "for other foundation can no man lay than that is laid, which is Jesus Christ." Adam, in innocency, did indeed stand upon another foundation; and, if he had continued there, he would have had obtained life and happiness, by way of pactional debt; but there is no other foundation for a lost sinner to build upon, but the foundation Christ.

9thly, He is set up as the end of the law for righteousness to every sinner that believes in him. He has, by his obedience unto death, and the perfect holiness of his nature, brought in an everlasting righteousness, for the justification of the ungodly sinner that believes in him: This is his name, whereby he is called, The Lord our Righteousness, Jer. 23:6: and "what the law could not do, in that it was weak through the flesh, God, sending his own Son, in the likeness of sinful flesh, for sin condemned sin in the flesh, that the righteousness of the law might he fulfilled in us." This is that white raiment Christ counsels us to buy of him, that the shame of our nakedness may not appear. And see how he sets up, or sets out, this righteousness, even to the stout-hearted, and far from righteousness, Is. 46 at the close, "I bring near my righteousness; it shall not be far off, and my salvation shall not tarry," &c. And the language of the soul, when it puts on that robe, is that which you find, Is. 45 at the close, "Surely, shall one say, in the Lord have I righteousness and strength. In the Lord shall all the seed of Israel be justified, and shall glory."

10thly, He is set up as a storehouse, out of which the bankrupted and beggared sinners of Adam's family may be supplied with every thing they need: "For it hath pleased the Father, that in him should all fulness dwell; and that, out of his fulness, all we may receive grace for grace." We, who are his ministers and ambassadors, are authorised to cast open the gates of this storehouse, and give full liberty unto all wretched, miserable, blind, poor, and naked sinners, to come and take what they want, without money and without price, Is. 55:1; Rev. 22:17.

11thly, To shut up this head at present, he is set up as the salvation of God to all lost sinners. Christ, in scripture, is frequently called "The Salvation of God." Jacob, Gen. 49:19. when he is blessing his children, makes a pause, casting his eyes upon the Shiloh that was to spring out of the tribe of Judah, and cries, "I have waited for thy salvation, O Lord." Old Simeon gets Christ, when a babe, in his arms, Luke 2:29, "Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation." one him, he who is our God, is the God of salvation. He has wrought, distain still works, manifold salvation in the midst of the earth; salvation manifestin, Matth. 1:22! salvation from the curse of the broken law, being ref. 13; salvation from Satan, for he through death destroyed friendship, 2:14; salvation from the sting of death, 1 Cor. 15:55; blood of Jesuom hell, and the wrath that is to come, 2 Thess. 1:10. So that, whenever a sinner looks unto him by the eye of faith, he may sing that song, Is. 12:1, 2, "I will praise thee; for though thou wast angry with me, yet thine anger is turned away, and thou comfortedst me. Behold God is my salvation: I will trust, and not be afraid; for the Lord JEHOVAH is my strength and my song, he also is become my salvation."

Thus you see some of these ends and uses for which Christ was set up from everlasting.

Many more particulars might be insisted on, if time and strength would allow. I only name some of them.

1. He was set up as our Redeemer, to pay the ransom justice demanded, that we might not go down to the pit.

2. As a Surety, to pay the debts of bankrupts; therefore called, Heb. 7:22, "The Surety of a better testament."

3. As a Physician, to heal us of all our diseases. With him is the balm in Gilead, and he is the Physician there.

4. As a Shepherd, to gather his Father's flocks unto his fold: Is. 40:11, "He shall feed his flock like a Shepherd."

5. As a wonderful Counsellor. to give advice in all doubtful cases, Is. 9:6. So David, Psal. 16:7, "I will bless the Lord, who hath given me counsel."

6. As an everlasting Father, in whom the fatherless orphans of Adam's family findeth mercy, Is. 9; Hos. 14.

7. As the mighty God, that was able to encounter principalities and powers, and to spoil them on his cross, Is. 9.

8. As the Prince of peace, the King of Salem, "I create the fruit of the lips, peace, peace, to him that is afar off," &c.

9. As the Amen, the faithful and true Witness, by whose declaration all controversies are to be decided between God and man, and man and man.

10. As a Guide and Leader, to guide the blind by a way they know not, by his word and Spirit.

11. As a Captain of salvation, or Commander, under whose banner we are to fight our way to heaven, through the armies of hell and earth.

12. As a Bridegroom, with whom we are called to make a match, Is. 54:6; Hos. 2:19, 20.

IV. The fourth thing in the method was, to enquire into the grounds and reasons why Christ was set up from everlasting, for the great work and service of redemption.

Answ. 1. Here we must have recourse unto adorable Sovereignty, because it was his will and pleasure, and say, as Christ said in another case, Matth. 11:26, "Even so, O Father, for so it seemed good in thy sight."

Answ. 2. Because of the good-will he did bear to man upon earth. Hence this was one of the notes of the song of angels at his birth, Luke 2:14, "Glory to God in the highest; peace, good-will to man."

Answ. 3. Because of his ability for the undertaking: Psal. 89:19, "I have (says the Lord) laid help upon one that is mighty." He is the man of God's right hand, and the arm of JEHOVAH was in him and with him.

Answ. 4. Because he voluntarily offered himself unto the work and service, as you heard in the first head of the doctrine, Psal. 40:8, he had a heart to the work: "Thy law (says he) is within my heart," Is. 50:5.

Answ. 5. Because of his undaunted courage to encounter all difficulties and opposition in the way; hence called "The Lion of the tribe of Judah." See his courageous behaviour, Is. 50:7–9.

Answ. 6. Because from everlasting God foresaw what a revenue of glory would accrue to the crown of heaven, through his mediation, even a greater glory than by all his other works of creation and providence. Hence the first note of the song of angels, Luke 2:14, is "Glory to God in the highest." q. d. All the other works of God praise him; but now we see the highest revenue of glory to be levied out of the strange work of God, in uniting the divine and human natures in that Child that is born in the city of David. And I conceive it was with an eye to this, Is. 6, when they are viewing the personal glory of our Redeemer, cry out, "The whole earth is full of thy glory." As if they had said, 'It is no surprise to us angels to see his glory shining in the heavens; but to see the glory of the only begotten of the Father made flesh, and dwelling among men upon earth, a theatre of sin, rebellion, and misery; this is what indeed strikes us with astonishment and admiration.' I might here let you see how all the divine perfections are glorified to the full in the work of redemption, for which Christ was set up from everlasting. But I haste to the

V. And last thing proposed which was the application of the doctrine.

Use first shall be of Information, in the particulars following.

Is it so that Christ was set up from all eternity, for the great work and service of man's redemption?

1. Then, See hence the antiquity and eternity of the love of God towards lost sinners of Adam's family. His love must be from everlasting, because Christ was set up from everlasting, as a help meet for us, Psal. 89:19, "I have laid help upon one that is mighty." I have done it in eternity, before the world was. Hence the eternity of his love is asserted Jer. 31:3, "I have loved thee with an everlasting love." Run back the love of God, we shall never find the beginning of it.

2. See hence, not only the eternity, but the activity of the love of God. It was not an indolent, but an operative love; is was such a love as set his power, his wisdom, and other perfections a-work; and all the persons of the glorious Trinity a-work, to accomplish his purpose of grace and love towards sinners of mankind. So that if the question be put,

What was God doing from all eternity before he created the world? Here you have an answer: The Father and Son possessed one another, "In the beginning of his ways, before his works of old:" and Infinite Wisdom, inspired by infinite and amazing love, set him a-work to lay the plan of our salvation, through his beloved Son: as you see here, I was set up from everlasting.

3. See hence that Christ is the great Secretary of Heaven, who is intimately acquainted with the mind of God, which is unsearchable by any other but himself. For you see here, that he brings forth things that were done in eternity, before ever man or angels had any being, I was set up from everlasting. There is a word to this purpose, Matth. 11:27, "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son. and he to whomsoever the Son will reveal him." Sirs, would you know the secrets of heaven, the mysteries of the kingdom, that were hid in God from eternity? Then come to Christ: hear ye him, and he will tell you things, that none in heaven or earth can tell you, but himself: No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.

4. See hence the stability and perpetuity of the covenant of grace. Why, Christ was set up from everlasting, as the new covenant Head. The covenant was transacted with him, as second Adam, from everlasting, Psal. 89:3. And the covenant derives its stability from the covenant Head, Psal. 89:28. "My covenant shall stand fast with him:" and this is the very thing that makes it a sure covenant to us. Hence, Psal. 89:33, 34, "I will visit their transgression with the rod; nevertheless, my loving-kindness will I not take from him:" and therefore, "my covenant will I not break (viz. with them), nor alter the thing that is gone out of my lips," Is. 54:9, 12. For this is as the waters of Noah unto me; for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed, but my kindess shall not depart from thee, &c.

5. See the great ground and reason of the stability and perpetuity of the church. Why, it is founded upon the everlasting mountains of the divine decrees and perfections, whereby Christ was set up from everlasting, as the basis and foundation upon which she stands. This is the rock upon which he builds his church, and the gates of hell shall never prevail against her. Storms and tempests are raised against her: Tempests of persecution; tempests of error; tempests of divisions and delusions. But what do they all come unto in the issue? Why, they are just like the billows of the sea breaking upon a rock, dashing themselves into foam, while the rock stands immoveable.

6. Was Christ set up from everlasting? Then see hence a good reason why all hands should be at work to exalt him, and set him on high. Why, in so doing, we join with a whole Trinity; whose plot was to set him up from everlasting. Though he be rejected by the generality of builders through England and Ireland, and in Scotland also, there is no matter of that: God, who set him up from everlasting, has made him the Head Stone of the corner; and therefore, however weak and impotent they be, that are bearing testimony for him and his cause, yet they shall prevail. Christ and his cause will aye be uppermost at the end of the day; for he that set him up from everlasting, will have him set up, and his cause maintained through all periods of time, in spite of all the powers of hell and earth.

7. See how it is, that faith pleases God, insomuch that, without it, "It is impossible to please him." Why, faith exalts Christ, whom God set up from everlasting: it falls in with the great plot of heaven, and cries, O precious Christ! precious Christ! none but him. Psal. 68:25, "Whom have I in heaven but thee? and there is none upon earth whom I desire besides thee." O says faith he is "my Lord and my God." He is "my God, and I will prepare him an habitation; my Father's God, and I will exalt him. He is indeed fairer than the children of men. As the apple-tree among the trees of the wood. The chiefest among ten thousand; and altogether lovely. This is my Beloved, and this is my Friend, O daughters of Jerusalem." Now, I say, such language of faith cannot but be pleasing unto God, who set him up from everlasting. Hence faith is called the very work of God, John 6:29, "This is the work of God, that ye believe on him whom he hath sent."

8. See the reason why God has such an implacable quarrel against the sin of unbelief, as to declare, John 3:18, "He that believeth not is condemned already." Why, the reason is, it counteracts the work of God from eternity. God set him up from everlasting: But unbelief is for pulling him down, and tramples his blood under foot; crucifies him afresh; it despises and rejects him whom God set up from everlasting: And is it any wonder, then, that God is so much offended at the unbeliever? O Sirs, you that reject Christ, and continue in your unbelief, remember that the arrows of God's vengeance will be made drunk with your blood through eternity, for the indignities done to him whom God set up from everlasting.

9. See the reason why the pleasure of the Lord has prospered, and shall prosper in his hand, maugre [in spite of] all the opposition of hell and earth. Why, God set him up from everlasting, and therefore he has upheld, and will uphold, him. As he has finished redemption in a way of purchase, so he shall finish it in a way of power, "All his enemies shall be his foot-stool," Psal. 89:23.

"I will beat down before his face,

all his malicious foes;

I will them greatly plague who do

with hatred him oppose."*

His victorious arms shall prosper; he shall ride forth in glory and in majesty; and they shall bow under him, because God hath set him up from everlasting. Who then shall ever be able to shake his throne and government, Psal. 11:1–6, &c.

10. See what good reason we have to celebrate our Christian passover, and to set him up sacramentally, by perpetuating his memory upon earth, until his second coming. This sacrament of the supper is a public owning and confessing him, and his dying love, and glorious achievements in the work of redemption, before God, angels, and men. It is putting honour upon him, and avouching him as our Redeemer, our Mediator, our Prophet, Priest, and King, in the face of the devil and his angels, who are looking on us with vexation: It galls the devil, and stills that enemy and avenger, to see Christ, who bruised his head upon Mount Calvary, exalted and set up among the children of men, at a communion table, Heb. 2:14, "Through death he destroyed him that had the power of death, and spoiled principalities and powers." How tormenting then must it be to the devil, to see Christ at his table, dividing the spoils among a company of poor sinners, who once in a day were his vassals and bond slaves?

But now let us go on to celebrate actually the memorials of the death of our glorious Immanuel, and to divide the spoils of the victory over sin and Satan, death and hell, which is the great work of the day.

THANKSGIVING SERMON

ABRAHAM REJOICING TO SEE CHRIST'S DAY AFAR OFF

John 8:56.—Your father Abraham rejoiced to see my day: and he saw it, and was glad.

THE Jews, as you will see in the preceding part of the chapter, valued themselves exceedingly upon this account, that they were the natural seed and posterity of Abraham, the father of the faithful; and they were offended at our Lord, for comparing himself to Abraham, ver. 52, 53, Our Lord, in the words that I have read, proves that he was greater than Abraham: namely, because Abraham having gotten a promise of the Messiah to come of his lineage, he earnestly desired to see that happy day: And accordingly, though he did not see the real incarnation of the Messiah, yet he got a sight of it by faith, to the unspeakable joy and admiration of his soul: Your father Abraham rejoiced to see my day: and saw it, and was glad. In which words we may notice,

1st, Abraham's ambition and desire; he rejoiced to see my day.

2dly, Abraham's sight by faith; he saw the day of the Messiah.

3dly, Abraham's frame, which was the fruit of his faith; he was glad.

1st, I say, we have the height of Abraham's ambition and desire expressed in these words, Abraham rejoiced to see my day. The word agaliastato signifies, he leapt at it. Though the word commonly is put for rejoicing, yet here, it must rather signify a transport of desire, than of joy: Otherwise there would be a tautology in the latter clause of the verse, where it is said again, He saw it, and was glad. The notices he had received of the Messiah to come, had raised in him an expectation of something that was so exceeding great, that he reached out and stretched himself forth to see it. He never leapt so much to see the promised land that God was to give to his posterity, as to see the day of the Son of man.

Observe, That they who discern the dawnings of the Sun of righteousness, cannot but wish to see his rising. The mystery of redemption is that which angels desire to look into; much more should we, that are more immediately concerned in it.

2dly, We have Abraham's sight of faith; he saw it, i. e. he saw the day of the Messiah; he saw it by the spirit of prophecy, he saw it by the eye of faith acting upon that promise, "In thy seed shall all the nations of the earth be blessed:" And he had his faith confirmed by the sight of Melchisedec, one "made like unto the Son of God, the Priest of the most high God and King of peace and of righteousness:" He saw the angel of the covenant, with two other angels, in the plains of Mamre. And in offering Isaac, and the ram in the room of Isaac, he saw a double type of the great sacrifice that was to be offered up in the fulness of time. And his calling the place Jehovah Jireh, "In the mount of the Lord it shall be seen," says, that he saw something more in it, than others did, which time would produce.

3dly, We have Abraham's frame as the fruit of his faith; he was glad. He was glad of the Lord's favour and kindness to himself, and of the mercy, grace, and love which he saw God had in store for all the nations of the earth, in the promised seed. But the words will be further cleared, in taking notice of the following observations from them.

Obs. 1st, That the time of the gospel is the day of Christ, in a way of eminency and excellency.

2dly, That the Old Testament saints breathed and longed much for a sight of the gospel day. and for the actual coming of the great Messiah. Abraham here leapt, as the word signifies, through the strength of desire after it.

3dly, That even the panting desires of the soul after Christ, though he be not enjoyed in a sensible way, are accompanied with a great deal of joy. So Abraham rejoiced to see my day; or his desires after it was that which filled him with a holy joy.

4thly, That the breathing or longing desires of the soul after Christ shall not be disappointed. Abraham, though he did not see the Messiah actually manifested in the flesh, yet he got such a sight of him, and his day, as yielded a great deal of satisfaction and joy.

5thly, That faith is the eye of the soul, whereby it takes up Christ, and the glorious blessings that come along with him, as held out in the revelation of the word. So here Abraham saw the day of Christ, by faith acting upon the promises and types of him, that were presented before his view.

6thly, That faith acting upon the promise, will see Christ through many veils, and at a prodigious distance. Thus we are told, Heb. 11:13, that Abraham, and others, saw the promises of Christ afar off, and they embraced them: Faith is a quick-sighted grace, it takes up things at a vast distance.

7thly, That faith's views and uptakings of Christ fills the soul with joy and gladness. "Whom, having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory," 1 Pet. 1:8.

I shall abstract from all these doctrines, and discourse a little upon the words themselves. And speak a little,

I. Of the day of Christ.

II. Of faith's views and sight of this day.

III. Of the joy and gladness arising from a sight of this day.

IV. Whence it is, that a sight of Christ, and of the day of Christ, brings such joy and gladness.

V. Apply.

1. The first thing is to discourse of the day of Christ. And here I will tell you,

1st, of some notable days of the Son of man. 2dly, Give you some qualities of the day of Christ. 3dly, Some notable sights that are to be seen in his day.

1st, I would tell you of some notable days of the Son of man.

1. There is a day of his eternal destination to be your Redeemer. This is a day of more ancient date, than the day of the world's creation; for he was verily fore-ordained before the world was made. "I was set up from everlasting, from the beginning, &c. Of this day the Psalmist speaks, Psal. 2. "Thou art my Son, this day have I begotten thee. I will declare the decree the Lord hath said unto me." Which decree was fully manifested in his resurrection from the dead, as the apostle Peter shews, Acts 2: all the prophesies, promises, and types of the Old Testament, were nothing else but so many gradual openings of what were concerted in the council of peace from eternity.

2. There was the day of his actual incarnation, or manifestation in the flesh. When the eternal Son of God was made of a woman, made under the law: This was the most surprising day that ever the world had seen; a more remarkable day than that, when the foundations of the world were laid. This was a day of which a host of angels are dispatched from the throne of glory, to proclaim the glad news to the shepherds, Luke 2, "I bring you good tidings of the great joy, which shall be to all people: for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord."

3. This day of his solemn inauguration and instalment into his mediatory office. This was a day of great solemnity: then the heavens were opened unto him, and a voice issued out from from heaven, saying, "This is my beloved son, in whom I am well pleased:" And the Spirit of the Lord descended on him, in the likeness of a dove; never such an ordination of a minister as this of Christ; for that day he was anointed with the oil of gladness above his fellows.

4. Another notable day of Christ was the day of his oblation or death, when by one offering he for ever perfected them that are sanctified. That day the work of our redemption was perfected in a way of purchase. Hence it was, he cried out, "It is finished, and bowed his head, and gave up the ghost." This day, the little stone cut out of the mountain, which broke in pieces the kings and kingdoms of the earth, was himself broken in pieces, by the heavy hammer of his Father's wrath. Oh! was it not a notable day, when the Father drew his glittering sword from against his only and beloved Son, and bathed it in his blood for our sins; wounded him for our iniquites, and cried, "Awake, O sword, against the man that is my fellow."

5. The day of resurrection was a notable day; for then, and thereby, was fulfilled the sign of the prophet Jonas, which was the consummating evidence of his Messiah-ship, Rom. 1:4. He was "declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." Was it not a remarkable day, when Christ as our Surety having descended into the grave, he came forth again as our Surety, like Samson, carrying the gates and bars of the prison along with him, crying to his friends, "I am he that liveth, and was dead, and behold I am alive for evermore," &c. "And because I live, ye shall live also." His resurrection is our discharge of the debt, and we are raised up together with him. Christ's resurrection was a greater miracle, than if all the race of Adam had been brought out of the grave in a moment, for he had the heavy stone of the curse of God, and of our sins lying upon him. And who could roll away this "stone from the door of the sepulchre? and yet it is not possible that he should be held therein, He was taken from prison and from judgement."

6. The day of his solemn ascension into heaven, and his sitting "down at the right hand of the majesty on high," Heb. 1:3. There was but little of the solemnity of that day seen by the inhabitants of this world; only the disciples, when upon Mount Olivet, in company with him, they stood gazing up into heaven as he passed out of their sight. But O! it was a day of great solemnity in the eyes of the invisible world of spirits! All the trumpets of heaven sounded, and all the fiery chariots of angels attended him in his passage; "God is gone up with a shout, the Lord with the sound of a trumpet. Sing praises to God, sing praises; sing praises unto our King, sing praises," Psal. 47:5, 6, and 68:17. "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them as in Sinai in the holy place.'

7. The day of Pentecost was a remarkable day, when, like a mighty Prince newly come to the throne, he scattered his gifts among his subjects; when, like "the rushing of a mighty wind," the Spirit was poured out from on high, in his miraculous and extraordinary gifts, endowing the apostles and others with the gift of tongues, in order to the propagating and spreading the gospel among all nations of the world; and when some thousands of sinners (several of whom had their hands dipt in the blood of Christ) were converted unto his obedience.

8. The day of his manifestation by the Gospel, especially among the Gentile nations, is a notable day of the Son of man. When the partition wall between Jew and Gentle was broken down Eph. 3:14; the old Testament economy unhinged, and the waters of the sanctuary, which were pent up in the typical temple, began to run down to the valley of Shittim and water the uncultivated nations, that were aliens to the commonwealth of Israel; the preaching of the gospel unto the Gentiles was such a notable day of the Son of man, that it is made a great branch "of the mystery of godliness," 1 Tim. 3 last. This day was fulfilled the old prophecy of Jacob, that to "Shiloh should the gatherings of the people be," and the promise made to Abraham, "In thy seed shall all the families of the earth be blessed." And that of Isaiah, chap. 11:10, "There shall be a root of Jesse, which shall stand for an ensign to the people, to it shall the Gentiles seek."

9. The day of his marriage and coronation is a remarkable day of Christ, when the poor sinner, that was in covenant with hell, lying among the pots, under the sentence of death, and the curse of the law, is taken and betrothed unto the Son of God; and he says to it, "Thy Maker is thine Husband, (the Lord of hosts is his name)." That day there is a new crown of glory set upon his head, and a royal diadem put in his hand, "Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart." This day makes little noise in the world, but it makes a great noise in heaven, "for there is joy in heaven at the conversion of one sinner."

10. The day of the renewed visits that he makes to the soul, in the ordinances of his appointment, word, sacraments, prayer, or meditation; when the soul is made to say, "I sat down under his shadow with great delight. He brought me to the banqueting house, and his banner over me was love," &c.

11. Again, The day of his appearing in the power of his Spirit, in the dispensation of the everlasting gospel, when he goes forth with his bow, and with his sword, conquering and to conquer: pulling down the strong-holds of Satan; destroying the works of the devil, and rearing up his kingdom; reviving and reforming his churches; and sinners flocking in to him, like doves to their windows, and like dew from the womb of the morning.

12. Again, The day of the believer's death is a notable day of Christ, for then it is that he comes with the keys of hell and death in his hand, to usher the poor soul into the house not made with hands, eternal in the heavens; the house of many mansions: according to his promise, "I will come again and receive you to myself, that where I am, there ye may be also."

Lastly, The Day of his second coming will be a notable day, for then he will come without sin to the salvation of all that believe in him. Of this day Christ speaks, when he says, "Look up, and lift up your heads, for your redemption draweth nigh." That day he will descend from heaven with a shout, with the voice of the archangel, and with the trump of God; when the earth will cast forth the dead, and the sea will give up the dead which are in it; and a separation will be made for ever between the sheep and the goats; the wheat and the chaff. Oh, the awful solemnity of that day of Christ! when the heavens, being on fire, "shall be dissolved, the elements shall melt with fervent heat, the earth, and the works that are therein, shall be burnt up." Thus I have given you some notable days of Christ. I shall not positively determine which of those days Abraham had in his view, when he saw the day of Christ: perhaps all of them together: but especially the day of his incarnation, death, resurrection, ascension, and manifestation by the word and spirit, for the salvation of souls.

2dly, I come to give you some of the qualities of the day of Christ.

1. Then, You see in the text, that it is a day of joy and gladness; Abraham rejoiced to see my day, and he saw it, and was glad; and no wonder, for he is the consolation of Israel, and gives the oil of joy for mourning. Whenever the day of Christ breaks on a poor soul, though formerly it had been sitting in the region and shadow of death, it lays aside its sackcloth, and girds itself with gladness: so soon as ever he appears, "the shadows of death are turned into the morning." And it cannot miss to be a day of gladness; for,

2. It is a day of light; and truly light is sweet: the darkness of unbelief, the darkness of ignorance. the darkness of error, the darkness of despondency, evanishes, when the day of Christ breaks, just as the clouds and darkness of the night evanishes at the appearance of the sun. And no wonder, for he is the "Light of the world: the Sun of righteousness: the bright and the morning Star, given for a light to enlighten the Gentiles, and the glory of his people Israel."

3. His day is a day of life from the dead. Death spiritual and eternal, as well as death temporal, had been the heritage of all the race of Adam, if Christ had not come; but when he comes, he brings life to a lost world. When he comes in a day of conversion, the soul is "quickened, which was dead in trespasses and sins." And after the dark night of desertion, when he returns to pay a new visit, by the refreshing influences of his Spirit, it is "like life from the dead: I will be as the dew to Israel:" And what then? "They shall revive as the corn." When he comes in the power of his Spirit, the dead "are made to hear the voice of the Son of God." When he comes at the last day, it will be a day of reviving to the bodies of his saints; for he will cry, "Awake and sing, ye that dwell in dust: thy dew is as the dew of herbs, and the earth shall cast out the dead."

4. The day of Christ is a day of vengeance upon sin, Satan, and the world. Our glorious Immanuel, with a view to the day of his appearing in the flesh, and in the power of his word and Spirit, for the ruin of Satan's kingdom, cries, "The day of vengeance is in mine heart:" and accordingly when he comes, he takes vengeance on the old serpent, spoils principalities and powers; and for this end is he manifested, and manifested in the gospel, and manifested savingly to the soul, "to destroy the works of the devil."

5. The day of Christ is a day of jubilee: it is a year of release, Numb. 25:10; Deut. 15:2, wherein he causes open the prison gates, and cries to the prisoners to come forth, and to them that are in darkness, shew yourselves, Is. 49:9. Whenever he comes, and makes day break upon a poor soul, though formerly it was bound that it could not move; yet, whenever he comes, I say, the bonds of sin, ignorance, and unbelief drop off, the lame man is made to leap like an hart, and the tongue of the dumb to sing.

6. It is a day of love, Ezek. 16:8. "When I passed by thee, thy time was the time of love." By his appearing in the flesh, and his manifestation in the gospel; the kindness and love of God our Saviour toward man hath indeed appeared in a surprising way. "Herein is love, not that we loved God, but that he loved us," John 4:10. Whenever he draws near to the soul, he causes a kindly glowing and warming of heart toward himself; "Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?" Luke 24:32. If he but speak a word to a poor soul, or call it by its name, as he did to Mary, immediately the poor soul will fall under the bonds of his love, and be ready to cry, as she did, Rabboni, my Master; or with Thomas, My Lord, and my God.

7. The day of Christ is a day of peace, it is prophesied, that, "in his day, the very mountains should bring peace to the people," Psal. 72:3. That "men should beat their swords into ploughshares, and their spears into pruning hooks," Is. 2:4. His name is the Prince of peace: and peace on earth, and good-will towards men, was proclaimed by the angels, whenever he set his foot in this lower world; and whenever he comes and visits a poor soul, he brings in peace with him, and a "peace that passeth all understanding." It is peace like a river: It is righteousness like the waves of the sea. "Peace I leave with you, my peace I give unto you: of the increase of his government and peace there shall be no end."

8. It is a day of salvation: He is given for salvation to all the ends of the earth. When he comes into the world he proclaims, "I that speak in righteousness, mighty to save." The day of his death was the day of purchased salvation. The day of the gospel is the day of proclaimed salvation. This is the day of salvation, this the accepted time: "To-day, if ye will hear his voice, harden not your hearts." The day of conversion is the day of applied salvation; Luke 19:9, "This day is salvation come to this house." And the day of death, and of his second coming is the day of completed and perfected salvation.

9. The day of Christ is an everlasting day, a durable day, in which the sun shall never go down. Indeed, in the day of Christ the sun may be eclipsed, but it shall never set with respect to a poor soul, whom he has visited with distinguishing love. No, the day of grace is but the beginning of the day of glory. "The Lord shall be unto thee an everlasting light, and thy God thy glory." So much for the qualities of the day of Christ.

3dly, I would tell you of some wonderful and surprising sights that are to be seen, and some great works that are done in the day of Christ.

You have a cluster of the great works that are done in the day of Christ, Dan. 9 from verse 24th to the end of the chapter.

1. A stop is put to the mighty torrent of sin, that had been overflowing the face of the world, like a mighty deluge. We are told, verse 24th, that the Messiah shall finish transgression. The word in the margin is, He shall restrain transgression. Ignorance, atheism, infidelity, and all manner of wickedness, had overflown Jews and Gentiles; as the apostle shews, Rom. 1; 2, and 3. Now, by the coming of Christ a stop was put unto this flood of sin: for, by the preaching of Christ crucified, the Jewish errors and superstitions, and the idolatries and abominations of the Gentile world, are overthrown; and the kingdom of Satan falls down before him, through the nations of the earth, Psal. 114:3, 7, "The sea fled, Jordan was driven back; at the presence of the Lord; at the presence of the God of Jacob.

2. In the day of the Messiah, transgression is ended, verse 24; or, as it reads in the margin, it is sealed up, hid, or covered, out of the sight of God. By sin there is a separation between God and us. Well, Christ comes to make an end of it: To take it out of the way, that so there might be a meeting betwixt God and us again: and he seals it up: He covers it with his blood, so as, though it be sought for, yet it shall never be found: and O, is not this a great work done in the day of Christ.

3. In the day of Christ, verse 24, there is reconciliation made for iniquity; "For God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them," 2 Cor. 5:19; Rom. 5:10, "When we were enemies, we were reconciled to God by the death of his Son." No sooner had man sinned, but red war commenced between God and man, Psal. 7:2, God is angry with the wicked, and their hearts are enmity against God, And the war had lasted through eternity, if Christ had not come and "made peace by the blood of his cross."

4. In the day of Christ, everlasting righteousness is brought in, verse 24. By the sin of Adam, and the breach of the first covenant, righteousness before God was gone quite out of the world There was indeed something, and that very little, of a moral righteousness to be found in or among some of the heathens; but, as one says, all their shining virtues were but splendid sins. There was nothing of a law righteousness to be found among all the race of mankind; nothing that could answer the law in its spirituality: hence say the psalmist, and the apostle, "there is none righteous, no, not one." But now, Christ brings in an everlasting righteousness into the world by his obedience unto the death. He "magnifies the law, and makes it honourable; and the Lord is well pleased for his righteousness' sake," Rom. 8:3, 4.

5. In the day of Christ the vision and the prophecy is sealed up: That is, the canon of the scripture is completed; with an awful advertisment to the world, to take care, that none add to, or diminish and take from, the words of the book; under the pain of the wrath of God, Rev. 22:18, 19. There you see with what an awful solemmnity the vision and prophecy is sealed: Read, "For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book."

6. In the day of the Messiah the most holy is anointed; that is Christ himself, who is the holy One of God, Acts 4:27. "The holy One of Israel is anointed with the oil of gladness above his fellows." And Christ may be called the most holy, with allusion unto the place in the temple of Jerusalem, called the "Holy of Holies;" wherein was the Shechina, the visible appearance of the divine presence, from between the cherubims, Exod. 25:22. He is our New Testament Holy of the Holies, into which, as kings and priests unto God, we are allowed to enter, and participate of his anointing; I mean, of the Spirit of Christ.

7. In his days the covenant is confirmed with many, verse 25. By his death and blood the covenant of grace and all the promises of it are so ratified and confirmed, that we, without fear of vicious intromission, may intermeddle with the blessings thereof, as goods disponed by a testamentary deed, Heb. 9:16, 17, "Where a testament is, there must also, of necessity, be the death of the testator. For a testament is of force after men are dead; otherwise it is of no strength at all whilst the testator liveth."

8. He has made the sacrifice and oblation to cease, verse 27, that is he has put an end to these typical sacrifices that were of divine appointment, during the standing of the Old Testament economy, the sacrifice of his own death having come in the room of all these.

Besides these mentioned by Daniel, I will tell you of some other great and wonderful things, that are done in the days of the great Messiah: And O, let all the world wonder at them!

1. In his day the glory of heaven is brought down to earth! And O, what a wonder is here! Christ is the brightness of the Father's glory: and to be sure the brightness of the Father's glory must be the brightest and most glorious thing in heaven: yet this is brought down to the earth, and seen by men upon earth, John 1:14, "The word was made flesh, and we beheld his glory, the glory as of the only begotten of the Father!" Sirs, whatever you think of this; yet I can tell you, that this is the admiration of angels; see how they fall a wondering at it, Is. 6:3. The seraphim, while they are beholding the glory of God, in the face or person of Christ, they are so stricken with wonder, that they cry, "Holy, holy, holy is the Lord of hosts!" And observe what is added in the close of the verse, "The whole earth is full of his glory!" The seraphim do not say, The whole heavens are full of his glory; for that is no wonder to them, "seeing there can in no wise enter into heaven any thing that defileth:" But that the whole earth should be filled with the glory of an incarnate Deity; that he should come down from heaven, and manifest his glory to a lost world, full of sin and misery, through a veil of flesh, is what the inhabitants of heaven are stricken with wonder at. O Sirs! "The tabernacle of God is with men!" In the days of the Messiah, the glory of heaven is brought down to earth; and is not this a great thing done, in the Messiah's days?

2. In the days of Christ, "the temple of God is opened, and the ark of his testament is to be seen," Rev. 11 last verse. O Sirs! We who live in the days of Christ, have a far better and more glorious temple than ever the church of Israel had, even when their material temple was in its greatest splendour: Christ is the temple! and Oh, God is in his holy temple; yea, the fulness of the Godhead dwells in him bodily! And the temple is opened in the dispensation of the everlasting gospel; and we have free access into this temple; every bar and impediment that stood in our way of communion with God, is now removed; and we have "boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh,' Heb. 10:19, 20. And here is to be seen the ark of his testament; the ark was a chest, wherein the two tables of the law were kept, written upon stone. Well, Christ is the true Ark, in whom the law is kept, and kept for ever. The honour, beauty, and glory of it is maintained and preserved by Christ; for he has made it honourable, and magnified it by his obedience unto the death. Oh, is not this a great thing done in the days of the Messiah!

3. In his day paradise is opened; and the new Jerusalem is brought down from God out of heaven, Rev. 20:10. We lost an earthly paradise by the sin of the first Adam, but we regain a heavenly paradise by the righteousness of the second Adam. Yea, the new Jerusalem is sent down; all the glory of heaven and of a happy eternity are wrapt up in a word of grace; in a covenant of grace, and brought down to us, that we by faith may possess them.

4. A bridge is laid over the infinite gulf of natural and moral distance, between God and man, and the gulf of divine wrath, that cut off our communication with heaven! And by this bridge, a free passage and communication is opened, between God and man; by the bridge of the human nature united to the divine, offered in a sacrifice to justice, we may pass and repass, or "go in and out, and find pasture. The just suffered for the unjust that he might bring us to God." He is the way to the Father, and there is no coming to the Father but by Christ. This is the ladder that Jacob saw, passing between heaven and earth, and the angels ascending and descending upon it. It is upon the footing of the mediation of the Son of God that the "angels are ministering spirits, sent forth to minister for them who are the heirs of salvation."

5. In the day of the great Messiah, a throne of grace is reared, and proclamations issued out to all the ends of the earth, to come unto it with boldness, for "mercy and grace to help in time of need," Heb. 4:16; Is. 55:1, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come, buy and eat, yea, come, buy wine and milk, without money and without price." O Sirs, is it not a happiness to live in such halcyon days, that whatever we need, we have it for the asking? For now, since the tribunal of justice is sprinkled by the blood of the Lamb, and turned to a mercy-seat, it is nothing but ask and have, with the King that sits on the throne: "Ask, and it shall be given you; seek, and ye shall find; knock and it shall be opened unto you. For this is the confidence that we have towards him, that if we ask any thing according to his will, he heareth us." So forward and liberal is he, that he even prevents us with his mercy, before we ask it of him: "Before they call, I will answer; and whiles they are yet speaking, I will hear." And again, "Hitherto have ye asked nothing; ask, and ye shall receive, that your joy may be full."

6. In the days of the Messiah the true manna is rained upon the children of Israel, in the wilderness of this world. It was a real and continued miracle that God wrought for Israel, in the wilderness, when, instead of feeding them with the product of the earth, he made the heavens to rain down bread among them, about their tent doors, till they came to the promised land. But, O Sirs, this was but a faint shadow of the miraculous way that God takes of feeding our souls, while travelling through the wilderness of this world, unto the promised rest that is above: "My Father (says Christ) giveth you the true bread from heaven." And what is that true bread? It is the flesh and blood of his eternal Son: "This is meat indeed, and drink indeed: and except we eat the flesh, and drink the blood of the Son of man, we have no life in us." This true manna is rained down upon us, in the dispensation of the everlasting gospel. The preaching of an incarnate and crucified Redeemer, brings Christ and his salvation as near to us as ever the manna was brought to Israel, when it fell about their tent doors: yea, we have it in our hands; we have it in our mouths; we have it in our hearts; in the word of faith which we preach.

7. In this day the mystical brazen Serpent is lifted up upon the pole of the everlasting gospel, that poor sinners, who are dying of the sting and poison of the old serpent, may be healed by looking unto it. John 3:14, 15, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him, should not perish, but have eternal life."

8. In the day of the Messiah, the wells of salvation are opened. "Waters break up in the wilderness, and streams in the desert." It was prophesied, Is. 12:3 (of the day of Christ), "With joy shall ye draw water out of the wells of salvation:" And I would fain hope that, even in this place, and upon this occasion, that promise has been fulfilled to not a few. The Rock has followed them, and been like rivers of waters in a dry place to their souls; passing through the valley of Baca, they found it a well, the rain also came down and filled the pools of ordinances; according to that promise, Psal. 72:6, "He shall come down like rain upon the mown grass, as showers that water the earth."

9. In his day, beggars are taken from the dunghill and set among princes. This is what is foretold by the prophet David, upon the humiliation of the most high God, Psal. 113:7, 8, "He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill, that he may set him with princes, even with the princes of his people." O what a surprising scene is it, when Christ the Prince of the kings of the earth comes, in a day of power, and takes the poor soul, lying in the dunghill of a natural state, wrapt up in sin and misery, decks it with his own beauty, makes it like "the king's daughter, all glorious within," and verifies that word upon it. Psal. 45:9. "Upon thy right hand did stand the queen in gold of Ophir?" The poor soul even blushes to think of its preferment, of what it is come to, when it looks "unto the Rock whence it was hewn."

10. In the day of the Messiah "the barren woman is made to keep house, and to be a joyful mother of children," Psal. 113:9. The poor Gentile world was a poor barren woman during the Old Testament dispensation; but Oh! now, in the day of the Messiah, she keeps house; or, as it is in the Hebrew, 'she dwells in a house;' she is brought in under the roof of the house of mercy, which shall be built up for ever. And she is made a joyful mother of children: hence is that call given to the Church of God among the Gentiles, under the New Testament, Is. 54:1, "Sing, O barren, thou that didst not bear, break forth into singing, and cry aloud, thou that didst not travail with child; for more are the children of the desolate, than the children of the married wife, saith the Lord:" The converts unto the Christian faith under the New Testament, among the Gentile nations, are far more numerous than the converts that were made to him among the Jews, under the Old Testament, Rev. 7:4–9, there is there mention made only of twelve thousand out of every tribe; but among the rest of the nations and languages of the world, there is an innumerable company which no man can number, clothed with the white robes of the imputed and implanted righteousness of Christ, crying, "Salvation to our God that sitteth on the throne, and unto the Lamb, for ever and ever."

11. In the day of the Messiah, not only is the head of the old serpent bruised, but death, the king of terrors, is vanquished, and his destroying or stinging power is removed! The death of Christ was the death of death; his burial and resurrection was the destruction of the grave, Hos. 13:14, "I will ransom them from the power of the grave." Our glorious Redeemer having spoiled death and the grave, he proclaims the victory, saying, "I am he that liveth, and was dead; and behold I am alive for evermore, and have the keys of hell and of death," Rev. 1:17.

Thus much for the first thing, namely, the day of Christ.

II. The second thing in the method was, to speak a little of faith's view, or sight of the day of Christ.—For clearing of this I would have you to know,

1st, That it could not be a sensible corporeal sight of the day of Christ that Abraham had, like that of Simeon, when he "took him up in his arms and blessed God, saying, Lord, now lettest thou thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation." For in Abraham's time Christ was not yet come in the flesh, nor dead: He came not for many hundreds of years after Abraham's days. And therefore,

2dly, It must needs be a sight of his day by faith, which "is the evidence of things not seen, and the substance of things hoped for." Faith is frequently expressed in scripture, under the notion of seeing, or believing in Christ, John 6:40. "He that seeth the Son, and believeth on him, hath everlasting life." Is. 45:22, "Look unto me, and be ye saved, all the ends of the earth;" and in many other places. What the eye of the body is unto the visible frame of nature, that is faith unto the new world of a gospel revelation; for as it is by the natural eye that we behold the heavens and the earth, sun, moon, and stars, and all other material objects, and the glory of God in them; so it is by faith that we take up the new heavens and the new earth, of which Christ is the glorious Sun of righteousness; hence is that of the apostle, 2 Cor. 3:18, "All we beholding, as in a glass, the glory of the Lord, are changed into the same image."

Now Abraham's sight of Christ, and of the day of Christ, I conceive it carries these things following in it.

1. It plainly supposes, that Abraham had a revelation of Christ, and of what was to be done in his day, revealed to him in the promise, Gen. 22:18, "In thy seed shall all the nations of the earth be blessed:" He had it revealed to him in his type Melchisedec; and in that remarkable trial of his faith, in offering up his son, Isaac. Sirs, without a revelation of Christ, faith could never take him up. The revelation of Christ is to the eye of faith just what the light of the sun is to the eye of the body; take away the light, a man cannot see any thing that is about him; so take away the revelation of the word, we can never see Christ, or the things of Christ. Hence the word is called "a light shining in a dark place"—until the day dawn. So then, Abraham, seeing the day of Christ, supposes he had a revelation of Christ. But, O Sirs, there is a vast difference between the revelation that Abraham had of Christ, and that which we now enjoy under the New Testament! There is as great an odds as there is between break of day and the sun shining in his meridian height and light. But what a shame is it to us, that there should be such a difference between his faith and our faith! Though the discovery he had of Christ was so faint in respect of ours, yet we are told, "That he staggered not at the promise of God through unbelief;" whereas we are staggering almost at every step.

2. Abraham's seeing of the day of Christ, implies an act of the understanding, or a knowledge and uptaking of Christ, suited unto the revelation of him. His seeing of the day of Christ, says, that the light of the revelation had not staid without him, but it had entered into his heart; according to that, 2 Cor. 4:6, "God, who commanded the light to shine out of darkness, hath shined in our hearts." God, by his Spirit, takes the things of Christ, and he shews them unto us. "Unto you it is given to know the mysteries of the kingdom of heaven."

3. Abraham's seeing of the day of Christ, it has in it an act of delectation, He saw my day, and was glad. He was delighted at the sight of the day of Christ, Zech. 9:9. "Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold thy King cometh unto thee, meek, and having salvation!" &c. Oh, with what triumphant delight the spouse expresses her sight of him! Cant. 2:8. "It is the voice of my beloved: behold he cometh leaping upon the mountains, skipping upon the hills."

4. An act of application and improvement. To be sure when Abraham got that promise of the Messiah, to come of his loins, "In thy seed shall all the nations of the earth be blessed," he would be ready to say as Jeremiah did, chap. 15:16. "Thy words were found, and I did eat them; and thy word was unto me the joy and the rejoicing of mine heart." He would no doubt bring it home with particular application to his own soul, saying, surely in this blessed seed have I righteousness and strength, in him will I be justified, and in him alone will I glory, "This is my beloved; aud this is my friend."

5. I think it may have in it also, an act of wonder and admiration: He saw the day of Christ, and was surprised with the sight, saying with the apostle, "without controversy, great is the mystery of godliness, God was manifest in the flesh." Thus you see what is implied in that sight that Abraham had of the day of Christ; but especially I think it points at the two principal acts of faith, viz. knowledge and application.

Quest. What are the grounds of the metaphor? or why is faith represented in scripture under the notion of the bodily sight?—I shall endeavour to clear this in the few following particulars.

1. The eye, you know, is a passive recipient kind of an organ: My meaning is this, the eye does not send out a light from itself, nor doth it give and communicate any thing unto the object that it beholds: What do you give or add to the sun, moon, or stars, when you behold them? Your eyes only receive the print or image of them into your mind, without adding any thing unto them.

Just so is it with faith, it does not give or communicate any thing unto God, or Christ, or to what it beholds in the world of grace, but it just takes them up, or takes them in, as they are presented to the soul's view in the light of the revelation. What did the Israelites give unto the brazen serpent when they looked unto it and were healed? As little do we give or add unto Christ, when we look unto him and are saved.

2. The eye of the body is a very assuring sense. What are we more sure of, than of what we see with our eyes? If a man see the light of the sun, all the world will not persuade him but that it is day, or that the sun is up.

So faith is a grace that carries a great deal of certainty in the very nature and bosom of it. Heb. 11:1, "Now faith is the substance of things hoped for, and the evidence of things not seen." And ver. 13, it is said of the worthies, that they saw "the promises afar off, and were persuaded of them, and embraced them."

3. The eye is a directing organ. The man that has the light of the day, and his eyes open, he will know his way, and is not so ready to stumble and fall into ditches and precipices as a blind man, or one that walks in darkness.

So faith is a directing grace, when by faith we "look unto Jesus, then we run the race that is set before us." We are said "to walk by faith and not by sight."

4. The eye, though it be little, is a very capacious organ. The man that has the light of day, and his eyes open, will see every thing visible; it takes up the whole visible frame of nature.

So faith is a most capacious grace, extending itself to every thing that lies within the vast circuit of the revelation. I own indeed there may be a true faith which takes up but little of the light of revelation at first. Like the eye of an infant, it really takes in the light, and perceives external objects, but with a great deal of weakness and confusion, until it come gradually to more strength; and then it widens and extends itself further and further. Just so is it with the eye of faith: At first the light of knowledge, it is but dim; the man, like an infant, does not see far; but "the path of the just is as the shining light, that shineth more and more unto the perfect day," Prov. 4:18. As the light and strength of faith grows, it widens itself to take in more of God; more of Christ; more of things that are above, where Christ is. It wades deeper and deeper into the mysteries of the kingdom, until it come to be at last swallowed up in immediate vision.

5. The eye is an impressing organ; what we see with our eyes, leaves an impression upon our minds. If a man look upon the sun for a little, he will find the impression of the sun in his eye, even though he shut it, or though he turn his eye away from it.

Even so faith leaves an impression of the glory of the Sun of righteousness, 2 Cor. 3:18, "All we, beholding, as in a glass, the glory of the Lord, are changed into the same image."

6. The eye is a very quick sort of an organ, taking up things at a great distance: it will run from the one end of the heavens to the other, in a very trice*, it will mount up to the heavens among the stars, and in a moment will view the whole circuit of the heavens.

So faith is such a quick-sighted grace, it takes up things at a great distance, as the faith of Abraham did here, when he saw the day of Christ afar off. It will in a moment, as it were, look back to an eternity past, and view the everlasting springs of electing and redeeming love, before ever the foundations of the world were laid; and then, at the same breath, turn itself towards an eternity to come, and take a view of the hidden glories of an invisible world that are within the veil.

7. The eye is a curious piece of work. Naturalists tell us, it is the most curious part of the whole body of man: There is much of the glory, wisdom, and power of the great Creator, to be seen in the formation of the eye of the body.

So faith is a grace that is curiously wrought in the soul. There is more of the power and wisdom of God discovered in the formation of the grace of faith, than in any other part of the new creature. Hence it is he takes one of his blessed names from it, and styles himself "The Author and the Finisher of faith." And as "he fulfils in us all the good pleasure of his goodness," so in a particular manner the "work of faith with power," 2 Thess. 1:11. Yea that same "exceeding great and mighty power of God," which was put forth in the resurrection of Christ from the dead, is said to be exerted in them that believe, Eph. 1:19.

8. The eye of the body is a very tender thing; it is soon hurt and prejudiced. A very little waff of any thing will do it hurt, and if it be hurt it will soon weep. And this is the way how it comes to health; it weeps out any dust or mote that gets into it.

Just so is it here, faith is a very tender kind of a grace, it thrives best in a pure conscience. Hence the apostle speaks of "keeping the mystery of the faith in a pure conscience." The living actings of faith are marred by the dust of sin, or the vanities of the world getting into the mind where it is seated. And wherever true faith is, if it be hurt by sin, it vents itself in a way of godly sorrow and repentence, Zech. 12:10, "They shall look on him whom they have pierced, and mourn:" And as long as there is any thing of the dust of sin cleaves to the soul, faith will aye be venting itself in a way of repentence, and mourning, saying, "Wretched man that I am, who will deliver me from this body of death?" Thus I have given you some account of Abraham's faith, whereby he saw the day of Christ.

III. The third thing in the method was, to speak a little of his joy, which was the fruit of his faith. He saw his day, and was glad. For clearing of this I offer the few following propositions.

1. There are several sorts of joy men are incident unto.

1st, A natural joy common to all, with the rest of the affections, and is in itself neither good nor bad, and is commonly raised by the actual enjoyment of something loved or desired.

2dly, There is a sensual joy; when the heart is, as it were, soaked and drenched with the delights and pleasures of a present life. Such a joy was that of the rich man, Luke 12:16–20, who cried, "Soul take thine ease, eat, drink, and be merry, for thou hast goods laid up for many years." See James 5:5.

3dly, There is yet a more criminal, or rather I may call it a devilish joy: When men are so far abandoned of God, as to take pleasure in sin, that abominable thing which God hates; like those who are said to "drink iniquity as the ox that drinketh up the water. To draw iniquity with cords." Rom. 1:32, there we are told of some who not only commit sins, but "have pleasure in them that do them."

4thly, There is a spiritual joy and gladness; so called, because the Spirit of God is the author of it, and spiritual things the object thereof. "Light is sown for the righteous, and gladness for all that are upright in heart." And it is of this last kind of joy that I now speak.

Prop. 2. This spiritual joy is a thing proper and peculiar only to believers in Christ: It will not, it cannot grow in any other soil but a believing heart. The rest of the world are strangers to it, and strangers do not intermeddle with their joy. Indeed a believer may want the exercise of this holy joy; his harp may (through prevailing troubles, temptation, unbelief, and despondency) "be turned into mourning, and his organ into the voice of them that weep." Hence David cries out, "Restore unto me the joys of thy salvation, that the bones which thou hast broken may rejoice." But though a believer may want the exercise of this holy joy, yet,

1st, He has always ground of rejoicing; while Christ lives, while the covenant stands, while the love of God lasts, he can never want ground and matter of rejoicing. Hence,

2dly, He hath always God's call and warrant to rejoice: "Rejoice evermore. Rejoice in the Lord always, and again, I say, rejoice. Rejoice in the Lord, ye righteous, and shout for joy, all ye that are upright in heart."

3dly, He hath always the promise of joy: "Your hearts shall rejoice, and your joy no man taketh from you." The redeemed of the Lord shall return and come to Zion with singing, and everlasting joy shall be upon their heads: They shall obtain gladness and joy, and sorrow and mourning shall flee away." He has promised the oil of joy for mourning.

4thly, They have always the seed of joy in the soul. The seed of God is the seed of joy; yea, their very tears of godly sorrow are the seed of joy: "They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again rejoicing, bringing his sheaves with him," Psal. 126:5, 6.

Prop. 3. This spiritual joy and gladness it hath several ingredients of which it is made up: As,

1st, It includes in it some measure of spiritual health and soundness of mind and spirit. A sick man may have the habit of joy, but the want of health will restrain the exercise of it. Where this joy is, the sun of righteousness has arisen, with some measure of healing under his wings, upon the soul; the broken bones are restored, and set in their joints again.

2dly, It includes some measure of satisfaction, arising from a supply of soul wants. Where there is nothing but want and need, there can be but little of this holy joy. Prov. 13:12. "Hope deferred maketh the heart sick." If thy soul be rejoicing in the Lord, it is a sign thou hast got a taste of the marrow and fatness that is to be found in the house of God.

3dly, It has in it a dilatation and enlargement of the heart, that was under bonds and fetters. A man under the bonds and fetters of darkness, unbelief, and despondency, his joy is marred. But O, when his fetters are knocked off, and he brought out of prison, he leaps like an hart. "I will run the way of thy commandments, because thou hast enlarged my heart."

4thly, It has in it something of an internal peace, quiet, and serenity of mind: For where there is no peace, there can be no true joy. The storms of an awakened conscience must be hushed into a pleasant calm where this joy is, through the discovery of a reconciled God, or some beams of his favour; and then the soul cries, as in Psal. 116:7. "Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee."

5thly, It has in it an elevation of the heart and soul after the Lord Jesus, and things that are above; whereby the soul gets above this weary land, and all the storms, clouds, and tempests thereof. The man mounts up as upon eagles' wings; and ay the higher he ascends, like the lark, he sings the sweeter notes of praise and thanksgiving.

Prop, 4. Of all other joy, this joy of faith is the most glorious and excellent: Which will appear from the following qualities of it.

1st, It is a cordial joy: It pervades the heart and all the corners of the soul; "Your heart shall rejoice, and your joy no man taketh from you. My heart is glad." The joy of the wicked is but skin-deep, it is superficial: "In the midst of laughter the heart is sorry:" But the joy of faith is like the "best new wine, that goeth down sweetly, causing the lips of those that are asleep to speak." Song. 7:9.

2ndly, It is a hidden and a secret joy. Many a blithe heart has the believer in secret, which the world knows nothing of. His life is a hidden life, hid with Christ in God; and his joy is like his life. The springs of this joy are hidden, it flows out of a secret fountain, even from the throne of God and of the Lamb: The channel of it is hid, even the covenant of grace and promise: The actings of it are hid, and the subject in which it resides.

3dly, It is a strengthening joy. Neh. 8:10. "The joy of the Lord is your strength;" and no wonder, for faith brings in strong consolation, Heb. 6:18. This spiritual joy is health to the navel, and marrow to the bones. What appeared insupportable before, now appears to be easy; duties and difficulties in the way are easily vanquished; when the joy of faith comes, the feeble then becomes as David, Zech. 12:8 and the poor soul becomes like a giant, refreshed with new wine, hearty and strong for battle.

4thly, It is a glorious and unspeakable joy. 1 Pet. 1:8. "Whom having not seen, ye love, in whom, though now ye see him not, yet believing ye rejoice, with joy unspeakable and full of glory," There is only a gradual difference between it and the joy of heaven; and it is so great, that the tongue cannot make language of it, as Paul said of the language of the third heaven, it is unutterable.

5thly, It is a permanent and abiding joy; a joy which the world cannot give, and which the world cannot take away; no, not the severest tortures and persecutions of the world. Hence it is, that the saints have gone to stake, fire and gibbet, with an air of heavenly grace about them. "Your joy no man taketh from you," says Christ. It is but the dawnings of that eternal joy and triumph which the saints shall have above, through an endless eternity.

6thly, It is a matchless, and transcendent, and incomprehensible joy. There are several joys that we read of in scripture, but the joy of faith transcends them all.

1. There is the nuptial joy. The day of marriage is called a day of gladness.

2. There is a joy of children: There is a joy when a man child is born into the world. It was, and is still a valuable mercy, because children are an heritage of the Lord.

3. There is a joy of conquest and victory: "They shall rejoice as men when they divide the spoil," Is. 9:3.

4. There is a joy of harvest: "They joy before thee according to the joy in harvest." But now, I say, the joy of faith surpasseth them all, for it is unspeakable, and full of glory. "Thou hast put gladness in my heart, more than in the time that their corn and wine increased." This much for the third thing in the method.

IV. The fourth thing was, to enquire whence it is that a sight of Christ, and of his day, by faith, fills the soul with joy and gladness.

Ans. 1st, This flows from the excellency that faith sees in the day of Christ: "this is a day which the Lord hath made, we will be glad, and rejoice in it." It is a day of light, of life, of salvation, &c. as you heard in the doctrine part.

2dly, Because of the many great and excellent things it sees to be done in his day, which are all matter of joy and gladness. In his day the glory of heaven is brought down to earth; the New Testament temple is reared and opened, &c. (for which see the first head.)

3dly, Faith, it applies Christ, and all the great blessings of his day: It sits down under his shadow and tastes the sweets of his fruits; and hence it is that it fills the soul with joy and gladness. Whatever great things we see or hear tell of, we will not be much moved therewith, except we have an interest and concern therein. Now faith it interests the soul in Christ, and all the blessings of his kingdom and administration, and hence it is that it brings such gladness; the language of faith is, "This is our God, we have waited for him," &c.

4thly, Faith is the parent of hope, and is the substance of things hoped for, and so it fills with joy. "We rejoice in the hope of the glory of God."

V. The fifth thing is the use of the doctrine.

Use first, It serves for Information, in these few following particulars.

1st, From what is said, we may see from whence it was that the Old Testament saints longed so much for the coming of Christ, and the days of the New Testament. O, says the spouse, "Until the day break, and the shadows fly away, turn, my beloved, and be thou like a roe, or a young hart upon the mountains of Bether." All that they had in the type, promise or prophecy, were but shadows and expressions of what was to come.

2dly, See hence what a privilege and happiness we are possessed of, whose lot is cast in the day of Christ, the gospel-day which Abraham and other saints rejoiced to see at such a great distance. Christ says to his disciples, while here upon earth, "Blessed are your eyes and ears, for they see and hear those things, which many prophets and righteous men desired to see and hear, and did not see nor hear them."—But yet we, who live in the day of the gospel, see and hear more than the disciples did themselves. They saw the Messiah only in a state of humiliation at that time, like a prince in disguise; but now we see him upon the throne, vested with all power in heaven and in earth. Upon this account, Christ says, that the least in the kingdom of heaven, viz., in the kingdom of the New Testament church, is greater than John the Baptist, who was greater than any that had been born of a woman since the fall of Adam, because he was put in case to say, "Behold the Lamb of God which taketh away the sin of the world."

3dly, See hence the misery of unbelieving sinners under the New Testament dispensation. Why, the day is broken, and yet they never saw daylight, "The light shineth in darkness, and the darkness comprehendeth it not." There is an awful word that points at you, 2 Cor. 4:3, 4. "If our gospel be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine into them:" And that word of Christ, John 9:39. "For judgment I am come into this world; that they who see not might see, and they who see might be made blind."

4thly, See hence whence it is that there is such opposition by hell and its agents at this day, to the settlement of an honest ministry in vacant congregations. Why, they see plainly that, if an honest ministry got into a congregation, the day of Christ would break there, and that would break Satan's kingdom, and his works of darkness in which the ungodly world do delight; and in them is literally fulfilled that word of Christ, John 3:20., "Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." They know very well that a faithful minister would lift up his voice like a trumpet, and reprove their deeds; and therefore it is that they cannot endure a man that has any thing of the savour of God or religion about him: a hue and cry will presently be raised against him, as a dangerous and turbulent person, one that will make a rent in the church, or turn the world upside down.

5thly, See hence whence it is that believers are called the "children of the light, and of the day:" Why, because they not only live in the day of Christ, but the day-spring has visited them in a saving way; the day has dawned, and the day star has arisen in their hearts, "even the light of the knowledge of the glory of God, in the face of Jesus Christ." And this is the reason why there is a divine light shines in the way and walk of the believer, which is not to be seen about other folk, Their light so shines before men, that they, seeing their good works, glorify their Father which is in heaven.

Use second may be of Trial.

Sirs, since it is your privilege to live under the day of Christ, I ask you, Has the light of the day ever dawned savingly? If so, then,

1st, The light of it has darkened the light of this world, and all the transient vanities of it, discovering them to be vanity and vexation of spirit; and you will look "not at the things which are seen, but at the things which are not seen."

2dly, The light of it has discovered the abominable nature of sin, so that you will abhor it, and abhor and loathe yourselves because of it, saying, "Behold I am vile." The light of the day of Christ is of a humbling quality, Is. 6 &c.

3dly, If the light of the day of Christ has arisen on you in a saving way your eyes will be turned towards the sun that makes day, I mean Christ, the glorious Sun of righteousness; and you will be so much taken up with him that you will account all things but loss, &c.

4thy, The light of the day of Christ has warmed thy soul with love to the Lord; love to his ordinances, a day in his courts will be better than a thousand; love to his people, they are my delight, the excellent ones of the earth.

Use third shall be of Exhortation.

Sirs, has your lot fallen in the day of Christ, which Abraham saw by faith, and was glad? Then,

1st, Receive the light of the day; entertain the light of the Sun of righteousness. O behold that glorious Sun, that is shining upon you in the dispensation of the gospel! You are as much warranted to make use of the light of the Sun of righteousness, to direct you to glory, as you are warranted to make use of the natural sun, to direct you in your way home to your several abodes. What freer than the light? The beggar has as good a right to use it as the prince upon the throne. So the daylight of the Sun of righteousness, and the blessings of his day, are as free to you as to any man; and, therefore, O do not shut out the light, but entertain and receive it. John 8:12. "I am the light of the world (says Christ); he that followeth me shall not walk in darkness, but shall have the light of life."

2dly, Is this the day of Christ? O then, work while it is day, work out the work of your salvation while the day lasteth, for the night hasteth on, wherein no man can work. And if you ask, What is the work of God? I give you the same answer that Christ gave, and I cannot give you a better, "This is the work of God, that ye believe on him whom he hath sent." The everlasting gospel is preached to all nations, for the obedience of faith. O, for the Lord's sake, believe on the name of the Son of God, for this is his great commandment: this is the foundation of all obedience, and without it you cannot obey one commandment of the law, for "whatever is not of faith is sin."

3dly, Is this the day of Christ? O then, let us be glad, and rejoice therein. This was the practice of Abraham, the father of the faithful, and this will be the practice of all the genuine true-born children of Abraham. Psal. 118:24. "This is the day which the Lord hath made, we will rejoice and be glad in it. O let us rejoice in his person, for he is the glory of mankind, as well as the brightness of his Father's glory. Let us rejoice in him, saying, "To us a Son is given," &c. Let us rejoice in his fulness, suitableness, and excellency, "for such an High Priest became us, who is holy, harmless, undefiled separate from sinners, &c., who is made of God unto us wisdom, righteousness, sanctification, and redemption." Let us rejoice in the great things that we see actually done in his day, that he has finished transgression, made an end of sin. Let us rejoice to see the glory of heaven brought down to earth, the "Word made flesh, and tabernacling among us." O rejoice and wonder, that the tabernacle of God is with man, that the temple of God is opened; and in the view of all this together, let us join issue with the Church. Is. 12:3. "Behold, God is my salvation; I will trust, and not be afraid; for the Lord Jehovah is my strength and my song; he also is become my salvation; therefore with joy shall ye draw water out of the wells of salvation."

CHRIST, AS THE BREAKER, OPENING ALL PASSES TO GLORY THAT WERE IMPASSIBLE

OPENED UP IN THREE SACRAMENTAL SERMONS, FROM

MICAH 2:13—The breaker is come up before them; they have broken up, and have passed through the gate, and are gone out by it; and their king shall pass before them, and the Lord (or Jehovah) on the head of them.

WHATEVER literal respect these words may have unto the return of the children of Israel from their Babylonish captivity, through the instrumentality of Cyrus, yet it is generally agreed upon not only by Christian, but even by some Jewish interpreters, that they have a principal and ultimate view unto the glorious Messiah, and the great work of salvation that he was to accomplish in the fulness of time.

The prophet tells us, in the preceding verse, that Christ, as the great Shepherd of Israel, was to gather together the lost sheep of the house of Israel, and would gather a New Testament church to himself; and, by reason of the multitude of converts that should flock unto the ever-blessed Shiloh, the noise and report of their gathering should be heard far and near through the earth. But sense and reason might look on this as a thing altogether impracticable, because of the strong bars that stood in the way, and the great opposition that would be made by hell and earth, to the rearing and gathering the New Testament church; therefore the prophet here prophecies, that Christ should rid the way, and clear the passage, and make mountains as a plain.

In which words we have these three things:

1st, The way of the Lord's ransomed opened up by the great Redeemer, The breaker is come up before them.

2dly, The escape of the ransomed by this way, or the improvement they make of it by faith. This is held forth in these three expressions, They have broken up—They have passed through the gate—They have gone out by it.

3dly, We have the glorious march of the ransomed under the Redeemer's conduct, as their renowned general, Their King shall pass before them, and JEHOVAH on their head.

1st, I say, we have the passage opened up by the great Redeemer, The breaker is come up before them. Where again we have.

1. The designation given to the glorious Messiah, he is called the Breaker. Cyrus was an instrument in the hand of God, for breaking the Babylonish yoke, and so paving a way for the return of Israel into their native land; and herein he was a type of Christ, by whom the yoke of our spiritual captivity under sin and Satan is broken, and a way paved for coming up to the land of rest and glory that is above of which the earthly Canaan was a corruptible type. Some think that in this expression, there is an allusion unto the he-goat or the ram, which in a storm breaks the way to the rest of the flock. Christ is "given for a leader and commander to the people," and he it is that opens the passage to glory for us, through the storms and tempests of his Father's wrath, and the rage of men and devils. Whatever allusion there may be in this name, yet it is abundantly plain that it is Christ that is intended; for he that is called the Breaker in the beginning of the verse, is called their King, and Jehovah, in the close of it; their King shall pass before them, and Jehovah on the head of them: and who can bear this name, or wear the weight and worth of it, but he who has "a name above every name."

2. We have the courageous appearance of the glorious Redeemer in his breaking work. He comes up, he appears upon the field with an undaunted and heroic courage, to encounter enemies and opposition that stood in the way, he sets his face to it, and is not afraid to meet the enemy in the field of battle.

3. We have the party that he heads, or those in whose quarrel this Breaker appears; He comes up before them. This being a relative, leads you back to the preceding verse, where we find them set forth under the notion of a flock of sheep; silly, weak, and timorous creatures, that can do nothing in their own defence; the bark of a dog will make ten thousand of them to run. Such weak, helpless creatures are we, when Christ appears for our relief, The Breaker is come up before them. As for the other particulars in the verse, it is like we may have occasion to point at them in the sequel of the discourse; at present, I offer this doctrine from the words.

OBSERVE, "That as Christ is the Breaker up of our way to glory, so he comes up before us, for our encouragement as the renowned Captain of salvation."

In discoursing this doctrine, I shall endeavour, through divine assistance.

I. To inquire upon what account Christ is called the Breaker.

II. Speak of the coming up of this Breaker.

III. Inquire into the import of his coming up before his people.

IV. Shew why he acts the part of a Breaker.

V. Apply.

I. The first thing is; to inquire into the reason of this name, Why is Christ called the Breaker?

Answ. 1. In general he is so called, because of the great opposition he had to break through, in the glorious undertaking of our redemption, both in the purchase and application of it. The eternal Son of God had a spiritual kingdom to rear up in this lower world, among the lost family of Adam: but before he could effectuate his design, he must break in upon the powers of hell, and overthrow the usurped kingdom of the devil, who, because of his universal empire that he had obtained, is called the god of this world. Accordingly, the first work that the Son of God undertakes, is to bruise or break the head of the Serpent, Gen. 3:15, i.e. to destroy his power or to wrest the government out of his hand: accordingly, when he had finished the work of our redemption upon the cross, he is said to have "spoiled principalities and powers, and made a shew of them openly, triumphing over them in it."

2. Having broken the head of the serpent, he breaks open his prison, and proclaims freedom and liberty unto his prisoners. Had that question been put to all the angels in heaven and men upon earth, which you have. Is. 49:24: "Shall the prey be taken from the mighty, or shall the lawful captive be delivered?" it would have silenced them, and put them to an eternal stand. Well, who answers the question? the blessed Breaker that is come up before us, he steps in (ver. 25): "Thus saith the Lord, even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for I will contend with him that contendeth with thee, and I will save thy children." O, Sirs, we had remained eternal captives to Satan, unless the Son of God had undertaken our deliverance, and broken the chains of our captivity. Zech. 9:11: "As for thee also, by the blood of thy covenant, I have sent forth thy prisoners out of the pit wherein there is no water."

3. He is fitly called the Breaker, because he breaks up a new and living way, by which we have access to God and glory. The old way of the covenant of works was blocked up with so many bars, thorns, woes, and curses, that it was become impassible; none of the fallen race of Adam could enter by that road; but our blessed Goel, our kind Kinsman, comes, and by his obedience unto the death, opens up a new entry or passage, by which we have access to God, and Christ himself is that way. John 14:6: "I am the way and the truth, and the life; and there is no coming to the Father but by me." Of this new way cast up by the Breaker that is come up before us, the prophet Isaiah speaks, chap. 35:8–10: "A high-way shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, but it shall be for those; the wayfaring men, though fools shall not err therein; no lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there, but the redeemed shall walk there. And the ransomed of the Lord shall return and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away."

4. He is called the Breaker, because he breaks through the storms of divine wrath, the rage of men and devils, in order to accomplish our redemption. The justice of God stood in his way with a flaming sword, ready to be sheathed in his bowels; the curse of the broken law rolled mountains in his way: the armies of hell were combined to oppose him in his work, "many bulls compassed him, the strong bulls of Bashan surrounded him; a sea of blood and sufferings presented him upon his undertaking; but such was the love of his heart, that he breaks through, he forces his way, setting his face as a flint against all discouragements.

5. He may be called the Breaker, because in a day of power he breaks the enmity of our hearts against him; "pulls down the strongholds of iniquity," that Satan has reared up in our hearts, "bringing every thought into captivity unto his obedience." The hearts of the children of men are, by nature, hard as leviathans, Job. 41:24.: but he breaks it by the hammer of his law. The heart is bolted against him with enmity, unbelief, pride, and prejudices, but these bars he breaks in pieces by the power of his victorious all-conquering grace.

6. He may be called the Breaker, because those who will not bow unto his royal authority, he breaks them in pieces; according to what you have, Psal. 2:9. "Thou shalt break them as with a rod of iron, thou shalt dash them in pieces as a potter's vessel." And Psal. 68:21. "He will wound the head of his enemies, and the hairy scalp of all them that go on still in their trespasses." Proud Pharoah refuses to bow to his word and commandment, and the Lord breaks him and his numerous host, and sinks them like lead in the mighty waters. He has many breaking judgments at hand, whereby he can destroy whole nations and kingdoms, when they rebel against him, as we see in the ten plagues of Egypt.

7. He may be called the Breaker because of the breaking trials that he many times brings upon his own people and children in this world. "Thou breakest me, says Job (chap. 14:14), with breach upon breach, and runnest after me like a giant." Psal. 44:19. "Thou hast fore broken us in the place of dragons," &c. And indeed, escape who will, they shall not, if they offend him: "You only have I known of all the families of the earth, therefore I will punish you. If his children forsake my law, and walk not in my judgments, if they break my statutes and keep not my commandments, I will visit their transgression with the rod, and their iniquity with stripes." And O! how breaking is the rod of a father unto his own dear children, when they have provoked him by sin! David was so broken with a sense of God's anger against him, Psal. 51:8 that he is made to complain that his bones were broken: "Make me to hear joy and gladness, that the bones which thou hast broken may rejoice."

8. He may be called the Breaker, because of his breaking judgments and calamities that he brings on a sinful or offending church and nation; such as sword, famine, pestilence, desolation by fire or water, the withdrawing of his Spirit, the withdrawing of the means of grace. You see how the Lord breaks his barren vineyard, Is. 5 &c.

II. The second thing was, to speak of the upcoming of Christ as the Breaker. I understand it of his coming up to avenge the quarrel of his children and people. Like a mighty champion he takes the field and enters the lists with the powers of hell and earth, in order to avenge the quarrel of his Israel.

You have a description of this renowned Champion, and of his coming up in his church's cause and quarrel, Is. 59:16–18. "And he saw that there was no man and wondered that there was no intercessor. Therefore his arm brought salvation unto him, and his righteousness, it sustained him. For he put on righteousness as a breastplate and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak. According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies, to the islands he will repay recompense." Here I will tell you of some seasonable upcomings of the blessed Breaker, for the help and relief of lost sinners; and then tell you of the manner of his coming up.

1st, The blessed Breaker came seasonably up, and appeared in our quarrel, in the council of peace. When the question was put, Who will take the field against the old serpent and his seed, for the help and relief of lost sinners of Adam's family? presently the blessed Breaker appeared in our quarrel, saying, Lo, I come, send me and I will "bruise the head of the serpent," and set the captives at liberty, to the glory of divine justice, and to the eternal honour of his law.

2dly, He came up seasonably upon the field, immediately after the fall of man. The prey had no sooner fallen into the hands of the mighty, but the mighty Redeemer steps in upon the enemy, giving him a deadly thrust: With the word of his mouth he slays the wicked one, saying, "It shall bruise thy head, and thou shalt bruise his heel," Gen. 3:15.; which at once gave a deadly wound to the enemy, and saved the poor prisoner "out of the pit, wherein there is no water." All the appearances of Christ for his church during the Old Testament dispensation, were founded upon the grace of this first promise.

3dly, He came up really and personally in his incarnation. What was his whole life in this world, but a continued battering and breaking down of the kingdom of darkness? This was the design of his doctrine, miracles, life, and death; by the preaching of his gospel through the cities of Israel, he saw "Satan fall like lightning from heaven;" by a word spoken; he, in a miraculous manner, threw him out of the souls and bodies of men at once; and by his death he destroyed "him that had the power of death, that is the devil." And with a view unto this, he tells his disciples, "Now is the judgment of this world come; now shall the prince of this world be cast out." And by his resurrection from the dead, and his ascension into heaven, he came up as a victorious and renowned Conqueror from the field of battle, carrying the spoils of sin and Satan, hell and death, along with him: "God is gone up with a shout, the Lord with the sound of a trumpet; twenty thousand chariots of angels attending him, as at Sinai. He ascended up on high, and led captivity captive."

4thly, He may be said to come up, or to take the field against the enemy, when he appears in the power of his spirit in the dispensation of the gospel, when he girds his sword on his thigh, and rides prosperously and successfully upon his chariot of truth, dividing a portion with the great, and sharing the spoil with the strong. Oh how terrible is this Breaker unto the powers of hell, when he sends the rod of his strength out of Zion, making a willing people in the day of his armies! When the "armies which are in heaven follow him, whose name is, The WORD of GOD!" When he "smites the nations with the sharp sword that goeth out of his mouth!" While every one that runs may read his name "on his vesture and on his thigh, King of kings, and Lord of Lords!"

5thly, He may be said to come up in the outward dispensation of his providence, for the relief and deliverance of his church and people, when they are harassed or oppressed in their temporal or spiritual privileges, by men of malignant spirits, who bear rule over them. Thus the Breaker came up seasonably for the relief of Israel in Egypt, when they were groaning under their Egyptian taskmasters, breaking their oppressors and enemies with plague upon plague. Thus he many times came up for their relief, during the government of the judges and kings of Israel. Thus he came up after the seventy years captivity, and broke the Babylonian empire in pieces, to make way for the return of his people to their native land.

6thly, He comes up as a mighty Breaker, when he finds religion at under, and has a mind to revive his own work in a backsliding land and church. He comes first and breaks down, before he begins to build up. There is commonly a shaking of nations, before the desire of all nations come, for the building up of Zion. See in what awful majesty the Breaker appears, Hab. 3 in order to the reviving of his work in the midst of the years. The prophet, ver. 2. puts up a prayer, "O Lord, revive thy work in the midst of the years; in the midst of the years make known; in wrath remember mercy." Well, his prayer is heard, God comes for the revival of his work, but his glorious march was so awful, as made the prophet himself to fall a-trembling, ver. 16. "When I heard, my belly trembled, my lips quivered at the voice; rottenness entered into my bones. When he cometh up unto the people, he will invade them with his troops." And yet how sweet and glorious is the issue of that awful dispensation? as you see in the verse following.

7thly, He may be said to come up in every display of his grace and love to a particular believer, when he seasonably interposes for the relief of a poor soul, sinking under the burden of sin, temptation, affliction, and desertion. The Breaker comes up seasonably, when he dispels clouds, and lifts up the light of his countenance; when he rebukes the roaring lion, and blunts and breaks his fiery darts; when he says to the poor soul, "Fear not, I am with thee;" when he heartens or animates the poor soul for its work or warfare, saying, "Fear not, thou worm Jacob—I will make thee a new sharp thrashing instrument, having teeth. My grace shall be sufficient for thee."

8thly, And O how seasonably does he come up at death, when the poor soul is trembling at the thoughts of going through Jordan, and launching out into a wide eternity? What a sweet upcoming is it, when he says to the soul, as Rev. 1:17. "Fear not, for I am he that liveth and was dead, and behold I am alive for evermore." Thus I have given you some of the seasonable upcomings of the blessed Breaker.

Quest. In what manner doth he come up in our quarrel, to the help of the weak against the mighty?

Answ. 1. He comes up seasonably. All his appearances for the help and relief of his people, have ever been well timed. O how seasonably did he interpose immediately after the fall, when the roaring lion was about to tear the prey, saying as Pharoah, in another case, "I will pursue, I will overtake, I will divide the spoil?" Then indeed he came up and bruised the head of the serpent. How seasonably did he deliver Israel out of Egypt? How seasonably did he turn back their captivity? How seasonably did he interpose for our relief in the land at the late glorious revolution, when we were upon the point of being swallowed up with Antichristian tyranny and darkness? O how seasonably does he come up to the help and relief of the poor soul, when it is upon the point of being swallowed up with temptation, desertion, and affliction? Deut. 32:36. "The Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up or left."

2. He comes up for the help of his church and people solitarily; or he alone comes up. It is his own arm that brings salvation. He stood alone in the glorious work of redemption; "He trode the winepress alone, and of the people there was none with him;" and therefore he alone must bear the glory of it; "Not unto us, O Lord, not unto us, but unto thy name give glory." And when he comes up for the deliverance of his church and people from tyranny and oppression, whatever instruments he may make use of, yet he alone must have the glory, because they are but instruments, and can do no more than the tool without the hand of the workman. Hence is that of the church, Psal. 44:3. "They got not the land in possession with their sword, neither did their own arm save them; but thy right hand, thine arm, and the light of thy countenance."

3. He comes up in our quarrel with the greatest alacrity and cheerfulness. He "rejoiced in the habitable parts of the earth, and his delights were with the sons of men." The Sun of righteousness rejoiced to run his race; and like a giant or strong man refreshed with new wine, he gave a shout when he came up into the field of battle: "I have a baptism (says he) to be baptised with, and how am I straitened till it be accomplished."

4. He comes up speedily: he did not linger nor tarry when he came upon his redeeming and saving expedition; no, he flew as it were upon wings, Cant. 2:8. "Behold he cometh, leaping upon the mountains, and skipping upon the hills."

5. He comes up courageously to his breaking work, challenging all the powers of hell, as it were, to the combat. With what undaunted magnanimity did he set his face to the cause, when he is entering the field! See Is. 50:8, 9. "He is near that justifieth me, who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold the Lord God will help me, who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up."

6. He comes up victoriously, distributing death and ruin amongst all his and his church's enemies. Victory follows him whithersoever he goes! his enemies being unto him but as briars and thorns entering the lists with a consuming fire. When he whets his glittering sword, and his hand takes hold on judgment, he "renders vengeance unto his enemies, and a reward unto all them that hate him."

7. His coming up to his breaking work is irresistible. Who can stay his hand, or stop him in his march? When Red Seas and Jordans of wrath and vengeance were in his way, this Breaker did break through them; when the armies of earth and hell were in his way, he "trode them in his anger, and trampled them in his fury, and stained all his raiment with their blood." And hence it follows,

8. That the upcoming of the Breaker is with much awful majesty, and astonishing greatness. When he came up upon the field of this world, he struck terror amongst the powers of hell. When they saw the divine majesty and greatness that was about him they cried, "What have we to do with thee, Jesus, thou Son of the most high God, art thou come to torment us before our time?" When he comes up to plead the controversies of Zion, the proud and wicked of the earth, that carried it with a high hand against his church and people, they would then be content to creep into the clefts of the rocks, and caves of the earth, "for fear of the Lord, and for the glory of his majesty," Is. 2:19. And when is it that they are thus struck with terror? It is when the Lord comes up to his breaking work, as you see in the close of that verse, when he ariseth terribly to shake the earth. So much for the second thing, namely, the upcoming of the Breaker.

III. The third thing in the method was, to inquire what may be implied in his coming up before them?

But before I go on to this, you may readily ask, to whom is it that he comes up?

I answer, 1. As the Shepherd of Israel, he comes up to the sheep of his pasture, to preserve or deliver them from wolves or foxes, that would tear them.

2. He comes up as a captain to his soldiers, to head and lead them on against the armies of the aliens; for he is given for a "Leader and Commander to the people."

3. He comes up as a King to his subjects, or on the head of his armies, to rule and defend, to restrain and conquer all his and their enemies; as in the close of the verse, their King shall pass before them, and JEHOVAH on the head of them. Thus you see the Breaker comes up to his sheep, his soldiers, and subjects; and whoever they be that are not of that number, the Breaker comes up against them, for they are not on the Lord's side.

Now to come to the question, what is imported in his coming up to them?

1st, It imports, that he has them and their case deeply at heart, that he is heartily engaged in their quarrel; otherwise how would he come up to them as a Breaker? Many that bear the name of shepherds of the flock now-a-days, they have the case of Christ's sheep, his little ones, so little at heart, that they are very easy what come of them, if they get patrons and the great ones of the world pleased. But however little account they make of them, and their rights and privileges, yet the great shepherd has them so near at heart, that he has declared that it were better for such that "a millstone were hanged about their necks, and they cast into the midst of the sea, than that they should offend or hurt one of these little ones." At the coming up of the Breaker, the weight of this woe will be felt, however little account some may make of it now, while they are tearing the flock of Christ in pieces, and forcing them to send up many a heavy complaint to heaven.

2dly, His coming up to them implies, that their passage is hard and difficult, that their way is lined with many hardships, enemies, and difficulties; otherwise why would he come up as Breaker to them? Some think that there is an allusion here to the custom of sending pioneers before the army, to level the way, and to make rough places plain, that the march of the army may not be retarded. Sirs, the way to heaven is an up-the-hill way; it is a thorny and rough way, where we may lay our account with many difficulties and trials: "In the world (says Christ) ye shall have tribulation." It is not a peradventure, but a shall be. Rev. 7:14. "These are they who came out of great tribulation." But here is your comfort, the Breaker has gone up before us; he has rolled the insuperable mountains of law and justice, sin and wrath, out of the way; and he has left nothing behind to impede our march to glory, but "a few light afflictions which are but for a moment," and shall (through his over-ruling providence) "work for us a far more exceeding and eternal weight of glory."

3dly, His coming up to them implies his authority and right to rule and govern them, as a captain-general has power and authority in the army. I remember what the Lord said unto Joshua, chap. 5:14., when appearing in the form of a man. Joshua asks him, "Art thou for us, or for our adversaries?" "Nay," says he, "But as Captain of the host of the Lord am I now come." So here, the Breaker is come up to them; it implies that he is a head of government unto them, and so it is implied in the close of the verse, their King shall pass before them, and the Lord on the head of them. God has set his Christ as his "King upon his holy hill of Zion;" he hath given him to be "Head over all things to the church;" and his name is, THE KING OF KINGS, AND LORD OF LORDS: and accordingly they acknowledge his authority, saying, "The Lord is our King, the Lord is our Judge," &c.

4thly, It implies not only authority, but strength and ability to support it. The Breaker that goes up before them is the mighty, yea, the almighty God: his name is JEHOVAH that is on the head of them: he rides in the heavens by his great name JAH, for the help of his Israel, and in his excellency on the sky. This is he that "weighs the mountains in scales, and the hills in a balance: who metes out the heavens with a span, and comprehendeth the dust of the earth in a measure." Oh! who is able to stand before this mighty Breaker that is come up before them?

5thly, It implies their ignorance and inability to break up their own way. There are two things wherein believers are exceedingly defective, while on their journey to Immanuel's land.

1. They are ignorant of the way, as Thomas said, John 14:5. "How can we know the way?" It is a way which lay hid in God, and which none was able to discover, unless Christ had done it. The Breaker is that Lion of the tribe of Judah, that breaks open the seven seals of the book of God's councils anent our redemption. He breaks the seals of the book doctrinally, by revealing the will of God, and bringing life and immortality to light; and practically, by the powerful working of his Spirit, giving us an understanding to know him, that he is the way, the truth, and the life; and in this way, the wayfaring men, though fools, should walk and not err, when the Breaker goes up before them.

2. Inability is another thing incident to the saints while on their way. They want strength to walk in the way when it is revealed. Well, but the Breaker goes up before them, and he "gives power to the faint, and increases strength to them that have no might."

6thly, The Breaker is gone up before them; it implies that he has paved the road, and travelled the way before them as their Leader and Commander. And there are three things especially, wherein Christ goes before his people.

1. In obedience. 2. In suffering. 3. In going through death into glory.

1. He goes before us in obedience, for he himself was made under the law. Although, as to his own person, he was above the law, being the great Lawgiver, yet he submitted to obey it: as a Surety, he submitted to obey it as a covenant; and as a pattern of holiness and obedience, he submitted to it as a rule. Hence he calls us to learn of him, and to take his yoke upon us, particularly the yoke of obedience unto the law, for, says he, "my yoke is easy, and my burden is light." A green yoke is galling and uneasy to the cattle, till it be well worn and used. Well, says Christ, "The yoke of my law, I have made it easy, by using or wearing it before you, I have fulfilled it as a covenant, and obeyed it as a rule, that it may not be uneasy."

2. He goes before us in suffering. "Christ (says the apostle Peter) has suffered for us, leaving us an example, that we should follow his steps," 1 Pet. 2:21 and chap. 4:1. "Forasmuch as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind," viz., that ye may follow him in the same road of suffering. Hence also is that of the apostle, Heb. 12:2, 3. "Looking unto Jesus, the Author and Finisher of our faith: who, for the joy that was set before him, endured the cross, despising the shame. Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds."

3. The Breaker comes up before us through death, and by entering into glory as our Forerunner. Death, the king of terrors, sometimes looks with such an awful aspect, that the very thoughts of its approaching, is enough to overwhelm us with fear and terror; and the apostle tells us of some, "who, through fear of death are all their lifetime subject to bondage." Well, but how may a poor soul be delivered from the fear of death? Why, here is the antidote; the Breaker has come up before us, through the valley of the shadow of death: he has broken the strength, and pulled out the sting of that formidable all-conquering monarch, by his death and resurrection from the dead. He has shewed us that death is not the end of our course, but a passage into a happy immortality. Hence, he promises that whosoever believes in him, "though he were dead, yet shall he live." And again, he shall not so be devoured of death and the grave, but "he will raise him up at the last day." Thus the apostle argues at large, 1 Cor. 15:12–21. Christ has gone before us through death, ver. 20., and become the "first fruits of them that sleep." Had Christ passed into heaven before he died, as Enoch and Elias, we had wanted the great pledge and evidence of a future immortality. But Christ, as the great Captain of our salvation, he suffered, he died, and then entered into his glory; to assure us, that in this road we are to follow him, that we may be with him.

7thly, The Breaker is come up before them; it implies his routing and discomfiting all these enemies that stood in the way of our salvation.

The principal enemies the believer has to grapple with are these, 1. Satan; 2. Sin: 3. The world; and 4. Death. Now, the Breaker, by going up before us, routed and broke the strength of all these enemies.

1. As for Satan, he has bruised his head, and through death destroyed him.

2. As for the world, he has vanquished both its smiling and frowning things: "Be of good comfort (says he), I have overcome the world."

3. As for sin, he has "finished transgression, and made an end of sin; and condemned sin in the flesh." By his sacrifice on the cross, he condemned it as an arch-traitor against heaven.

4. As for death, he entered the territories of the grave, and spoiled it of its power and strength: "O death, I will be thy plague; O grave, I will be thy destruction." These enemies made an attempt upon the Son of God, but they were all foiled in the enterprise. The Breaker that went up before us has broken and shattered them, so that we have no cause to fear them. We see by what Christ hath done, that these enemies are not invincible: that their power is not incontrollable; they were conquered by him as our head and representative in our cause and quarrel; and therefore, we may, by faith, take up and divide the spoils, saying, "Thanks be unto God, which always causes us to triumph in Christ; for what was done by the Head, in his own person, shall shortly be done in all the members.

But further, I say, that Christ, by his engaging with these enemies, has quite maimed and disarmed them, and taken away their right to hurt any of his friends and followers. By the breach of the covenant of works, these enemies have a law-right over all the children of men: the curse of the broken law gave Satan a law-right to rule, the world to vex, sin to enslave, death to destroy us, and give us up to hell. All this was contained in that "handwriting which was against us, and contrary to us." But now, I say, Christ upon the cross, tore and cancelled that handwriting, by satisfying justice, and becoming a curse for us; and ever since the devil has no law-right to tempt or molest; the world has no law-right to trouble or molest; sin has no legal dominion, nor death any right to sting or frighten any member of Christ, The inroads that these enemies make upon the believer, they are nothing else, if duly considered, but illegal invasions and usurpations; and a believer in Christ, viewing the death and satisfaction of Christ, whereby he cancelled that handwriting, whenever any of these enemies attack him, he may warrantably look them in the face and say, Where is your warrant in law to trouble or molest me? Your law-right fell to the ground, when my Head and Surety tore the handwriting that was against me. And, you know, whatever power or strength an enemy may have, yet it weakens and dispirits him exceedingly when his law-right is challenged, and he cannot shew it; because, in this case, his actions are but vicious intromissions, and he may be treated as a thief and robber. So then, learn to deal with your enemies upon a law-ground, upon the footing of the death and satisfaction of Jesus Christ, this would both inspire you with courage in your resistance, and dispirit them in their attacks.

8thly The Breaker is gone up before them; it implies, the way to heaven is patent, and that there is no legal bar or impediment to stop or hinder their passage to the land of glory, whither the Breaker is gone up. Christ has come up to us as a surety and representative, and by his obedience to the death, has given complete satisfaction to the law and justice of God, and so has cleared the way of all legal impediments, arising from the breach of the first covenant. Hence it is that believers, through the death and resurrection of Christ, are put in a capacity to challenge all adversaries and accusations, saying, as Rom. 8:33, 34. "Who shall lay anything to the charge of Gods elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us." As if the apostle had said, The Breaker is come up before us; and therefore, what have we to fear from hell or earth, if the great judge be satisfied?

9thly, The Breaker is come up before them; it implies, that whatever dangers, or difficulties, or opposition, be in their way, yet they are in absolute safety under his conduct. When their King passeth before them, and JEHOVAH on the head of them, what have they to fear? For when he ariseth, all their enemies are scattered. Hence it is that the Lord so frequently checks the unbelieving fears of his people, upon the account of these dangers and enemies they are threatened with in their way, Is. 41:10. "Fear thou not, for I am with thee, be not dismayed, for I am thy God: I will help thee, yea, I will strengthen thee, yea, I will uphold thee with the right hand of my righteousness." Accordingly, when faith views the presence of a reconciled God in Christ, it contemns and despises the most threatening dangers, Psal. 23:4. Yea, though I pass through the valley of the shadow of death, I will fear no evil, for thou art with me."

IV. The fourth thing was, to inquire into the grounds and reasons of this dispensation, why doth Christ break up the way to his people? Why doth he come up upon the field in their quarrel?

Answ. 1st, Because they were gifted to him of the Father, as a heritage and possession, Psal. 2; John 17. "Thine they were, and thou gavest them me." Now Christ makes very much of his Father's gift, they are beloved of him for his Father's sake; and for the sake of his Father who gave him them, he will break up the way before them.

2dly, Because they are the purchase of his blood, he has bought them from the hand of justice at a dear rate. The blessed Breaker was broken in their quarrel, "He was wounded for their transgressions, and bruised for their iniquity;" and therefore it is no wonder that he comes up in their cause and opens the way to them through the armies of hell.

3dly, Because his faithfulness is engaged to lead them in their way through all the difficulties of their pilgrimage, "I will bring the blind by a way they know not," &c. "I will never leave thee, I will never forsake thee; I will contend with him that contendeth with thee, and I will save thy children."

4thly, Because he is to give an account of them unto his Father, who gave them to him. "The day comes when Christ will deliver up the kingdom to the Father, that God may be all in all." When the present administration of Christ, as Mediator, comes to an end, Christ will "gather all his elect together," and say "Here am I, and the children whom thou hast given me." Now that he may make a faithful account of them, he will break up their way before them.

5thly, Christ breaks up their way, because they cannot break up their own way; "While we were yet without strength, in due time Christ died." Believers are a feeble folk, insufficient of themselves to think or do anything of themselves. Now, the Lord loves "to perfect strength in their weakness, and out of weakness to make strong, for he is a strength to the poor, and a strength to the needy, in their distress."

6thly, He breaks their way, and comes up before them, because they trust in him as their Leader and Commander; and he will not betray their trust; no, he will answer the expectation of the poor; "This poor man cried, and the Lord heard. They looked unto him and were lightened."

7thly, He comes up before them as a mighty Breaker, that he "may still the enemy and the avenger:" that he may get amends of Satan for disturbing the creation of God, disordering his works, striking at his Father's image, and making an attempt upon man, whom he had planted as his viceroy in this lower world. Therefore, immediately after the fall, the Lord tells that enemy, that he would bruise his head, break him and all his works in pieces, and so avenge our quarrel upon that usurping enemy; "the day of vengeance (says he) is in mine heart, and the year of my redeemed is come."

8thly, He comes up as a Breaker in their quarrel, because of the near and dear relation that he has come under unto them. He is their Redeemer, and will he not come up in the quarrel of his ransomed ones? He is their everlasting Father, and will he not come up before his children, his seed that the Lord hath given him? Yea, for, "like as a father pitieth his children, so the Lord pitieth them that fear him." He is their Shepherd, and will he not break the way to his flock to follow him? Yea, surely, for he leadeth "Joseph as a flock:—He shall gather the lambs with his arm, he will carry them in his bosom; and shall gently lead those that are with young." He is their Husband and Bridegroom, and will he not take the way through all opposition of hell for his beloved bride, whom he hath betrothed to himself for ever? He is their King, Captain, and General, and will he not appear in the quarrel of his soldiers, and head them in their march to glory? Yea, their King shall pass before them. Thus much for opening the words in a doctrinal way.

MICAH 2:13.—The Breaker is come up before them; they have broken up, and have passed through the gate, and are gone out by it, and their King shall pass before them, and the Lord (or Jehovah) on the head of them.

THE SECOND SERMON ON THIS TEXT

V. HAVING discussed the doctrinal part in a former discourse, I now proceed to the Application.

And the first use shall be of Information.

From what has been said we may see,

1. Whence is it that the true church of Christ is "terrible as an army with banners." Why, the Breaker is in the midst of her, and comes up before her. When Jehovah is on her head, she cannot miss to be a terror to the gates of hell, and all its auxiliaries. You have a passage to this purpose, in Psal. 76:1, 2 compared with verses 3, 5, 6, 7 "In Judah is God known; his name is great in Israel. In Salem also is his tabernacle, and his dwelling-place in Zion. There break he the arrows of the bow, the shield and the sword and the battle. Selah. The stout-hearted are spoiled, they have slept their sleep; and none of the men of might have found their hands. At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep. Thou, even thou, art to be feared; and who may stand in thy sight when once thou art angry?"

2dly, See hence whence it is, that God's Jerusalem proves a burdensome stone, and they that hurt her do it to their own cost in the issue. Why, the Breaker comes up and appears in the quarrel, in his own time. Some bold strokes are given at this day at the carved work of God's temple, invasions made upon the fundamental rights and privileges of the church, and of God's people, particularly in choosing their own pastors: patrons and corrupt clergymen, and their followers, are peeling and spoiling the spouse of Christ, and "taking away her veil from her." But wait a little, till the Breaker come up, till Jehovah enter the field, and then we will see breach for breach. I read you a word for this, Is. 41:11, 12, 13, 16. "Behold, all they that were incensed against thee shall be ashamed and confounded; they shall be as nothing, and they that strive with thee shall perish. Thou shalt seek them and shalt not find them, even them that contended with thee; they that war against thee shall be as nothing, and as a thing of nought. For I the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee."

3dly, See hence whence it is that the true church of God at any time falls into the hand of the enemy, though Jehovah be her Head, her Patron, and Protector. Why, the mystery of it lies here, she sins away her Breaker by not following him in the road that he has broken up to her. Christ hath travelled the road, he hath shewed us the way both as to doctrine, discipline, worship, and government. Now, when a visible church doth not follow him, but will needs, like Israel, follow other leaders, and walk after the commandments of men, and manage the affairs of Christ's kingdom, according to the plan of worldly politics, whereby the kingdoms of this world are ruled and governed; in that case she does not follow her King, she practically disowns Jehovah for her Head, and thereupon she is dismantled of her walls of salvation, her chariots and horsemen are gone, and in that case, the "boar out of the wood doth waste her, and the wild beast of the field devours her." The church of Christ can never thrive but by treading the footsteps of Christ, the Breaker, that has gone up before us, he having "left an example, that we should follow his steps.*"

4thly, See hence the most effectual way to stop the course of detection that we have been going into for a considerable tract of time, when religion is very low and languishing; when a corrupt party, or a church are prevailing; when error like a gangrene is prevailing, and the foundations going out of course;" what is the best method in that case to stop the enemy that comes in like a flood? Why, in that case we should call the mighty Breaker that he may again come back to us, for whenever he appears, then the enemy that comes in like a flood is driven back, Psal. 114:3, 4. "The sea flies, Jordan is driven back, the mountains skip like rams, and the little hills like lambs." Yea, ver. 7., the very "earth falls a-trembling at the presence of the God of Jacob." Ver. 8, "He turns the rock into standing water, and the flint into a fountain of waters"

5thly, See hence whence it is that "the righteous hold on his way, and waxes stronger and stronger," notwithstanding of his having the powers of hell, the world, and indwelling corruption, to wrestle with. Why, here is the reason of it, the Breaker is gone up before him, he hath opened his way, he hath Jehovah on his head, as the Captain of his salvation: and hence it is, that "though the archers shoot at him, and grieve him, yet his bow abideth in its strength, and the arms of his hands are made strong, by the hands of the mighty God of Jacob."

Use second of this doctrine is of Trial.

Is it so that the glorious Redeemer is the Breaker up of the way to glory, and that he comes up as a mighty Champion to fight their battles against the powers of hell and earth? Then, Sirs, may we not cry on this occasion? "Who is on the Lord's side?" Are you for this Breaker, or are you against him? The whole race of Adam are divided between Christ and the devil, they must either be of the seed of the woman, or the seed of the serpent; it will not prove you to be on the Lord's side that you are called Christians, for many that bear that name were never anointed with his Spirit, and "if any man have not the Spirit of Christ, he is none of his." It will not prove you to be on his side, that you have been admitted to a communion table; for many will plead on the day of accounts, "Lord, Lord, we have eaten and drunken in thy presence;" yea, some will be capable to say more, namely, that they "have prophesied in his name, and done many wonderful works in his name and;" yet he will utterly disown them, saying, "Depart from me, ye that work iniquity, I never knew you." And therefore you need some other things to distinguish you from others, or to prove that you are on the side of this mighty Breaker, who came up before the armies of Israel.

Quest. How shall I know whether I be on his side, or against him? In answer unto this question, I shall go no further for marks than the text itself.

1st, Then I ask you for trial, have you broken up from your natural bondage and captivity? Every sinner is by nature a captive, a prisoner in chains, held fast in the "gall of bitterness, and under the bond of iniquity." Now, Christ having purchased liberty with his blood, he comes in a gospel dispensation, and "proclaims liberty to the captives, and the opening of the prison to them that are bound." Now, the question that I ask is, Whether has the Lord ever, by the power of his Spirit, determined you to break up and shake off your spiritual fetters? Has the chain of spiritual darkness been broken by the light of the Lord shining into your hearts? Has the chain of enmity been broken by the love of God shed abroad in your hearts by the Holy Ghost. Has the chain of unbelief been broken off, so that now you would give a thousand worlds to be rid of an evil heart of unbelief, that causes you to depart from the living God? Have you broken up from all the unfruitful works of darkness, and be made to say with Ephraim, "What have I to do any more with idols?"

2dly, I ask for trial, Have you passed through the gate? For they that follow the Breaker, as they break up, so they pass through the gate. And I will tell you of a twofold gate you have readily passed through, if you be followers of Christ.

1. The law-gate. And, 2. The gospel-gate.

(1.) Many pass through the law-gate of conviction, who yet never pass through the gospel-gate of believing in the Son of God. But I do not think there are any adult persons that shall ever pass the gate of the gospel without passing the gate of the law, "for the law is our schoolmaster to bring us unto Christ." So then, I ask you, have you passed the law-gate of conviction, terror, and humiliation? Has Christ, the mighty Breaker, taken the hammer of his law, and broken the rock in pieces? Has he made thee even to fall a-trembling with the jailor? and made you to cry, "What must I do to be saved?" I do not limit the holy One of Israel to any stinted measure of law-work. He acts as a Sovereign, both in dispensing the terrors of his law and the consolations of the gospel. But this I think I may say with safety, that no sinner will ever fly to a Saviour, till he see, that if God mark his iniquity according to the tenor of his law, he cannot stand before him. But, as I said, many go through this gate of law-terrors and conviction, who never go further. Cain, Judas, Felix, and many others, are standing witnesses of the truth of this. And therefore,

(2.) The main inquiry is, whether you have really passed "the strait and narrow way of believing in the Son of God?" Christ is the only gate and door of salvation for a lost sinner, John 10:9; Heb. 10:19, 20, and a believing in him is an entering in at God's door, an entering into God's rest, a state of peace, favour, and fellowship with God. Now, I say, have you entered in at this door by believing in the Lord Jesus Christ? I remember Christ says, "Strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it."

And if you be among these few, I will tell you of two or three things you have left behind you; "For it is easier for a camel to go through the eye of a needle," than for a man to carry them along with him in his passage through this "gate of believing in the Lord Jesus Christ."

1st, You have left self behind you. For, says Christ, "If any man will come after me, let him deny himself," particularly, self-righteousness, or the works of the law, in point of justification and acceptance. This can never go in through the gate; no, no, "Publicans and harlots (says Christ to the self-righteous Pharisees) go in to the kingdom of God before you." So soon as ever Paul passed through this gate, though before he was, "touching the righteousness which is in the law, blameless," yet then he reckoned it but dung.

2dly, You have left your sins and lusts behind you. The narrow gate of salvation will not admit of these neither: so soon as ever a man enters this gate, he cries with Ephraim, "What have I to do any more with idols? if I have done iniquity I will do so no more." Yea, though they were as dear and near to him as his right hand, and his right eye, he will not spare them: no, he casts them all to the moles and bats, and wages war for ever against every known sin.

3dly, You have left the love of the world; for "if any man love the world, the love of the Father is not in him. The friendship of this world is enmity with God." The love of God and the love of the world cannot reign in the same heart, "No man can serve two masters, we cannot serve God and Mammon." So soon as ever a man passes through this gate he gets the eye of his understanding opened to see that God's verdict of it is true, that it is all vanity and vexation of spirit, And then as he falls out of conceit with the things of this world, as his portion, so he quits the ways and courses of this world, according to that exhortation of the apostle, "Be not conformed to this world, but be ye transformed by the renewing of your mind." And particularly he quits carnal reason and policy as his guide, in the things of Christ, and matters that concern the glory of God, and salvation of his soul. As you see in the apostle Paul, so soon as "it pleased God (says he) to reveal his Son in me, immediately I conferred not with flesh and blood."

4thly. We are told here also, that the followers of Christ, the glorious Breaker, "go out at the gate that he breaks up to them." An expression like this we have, John 10:9. "I am the door: By me, if any man enter in, he shall be saved, and shall go in and out, and find pasture." So soon as the poor soul passes through the gate, he finds some things without the gate, as it were, which he could never find before. I shall instance a few, among many things, he goes out to, "when he passes through the gate."

1. He goes out from darkness unto light: "Ye were sometimes darkness, but now are ye light in the Lord." He gets "the eyes of his understanding opened, to know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints." The man begins to see things that were not seen by him before. He sees the holiness of the law, the majesty of the Lawgiver, the exceeding sinfulness of sin, the glory of Christ, the beauties of holiness, the nothingness of things temporal, and the importance of things everlasting.

2. He goes out from death to life. The man, before he passed this gate, was dead, legally dead, spiritually dead, and every moment in danger of going down to the second death; but now he enters into life, into a life of justification, having the handwriting cancelled and cross-scored by the blood of the Lamb. "There is no condemnation to them that are in Christ Jesus:" No, they are alive unto God through Christ. He enters into a life of sanctification and holiness. The man, who before, was wallowing among the pots, gets the beauty of the Lord his God put upon him; whereby he is made to shine like the wings of a dove. He enters into a life of consolation, arising from the intercourse and fellowship that he now finds with the Lord. The light of God's countenance puts more gladness in his heart, "than when corn, and wine, and oil doth abound." In a word, a man no sooner goes out by this gate, than he enters into life eternal. "For he that hath the Son hath life. He that believeth in the Son hath everlasting life." And, like an heir of such inheritance, he carries himself "like a stranger in the earth, looking for a city which hath foundations, whose builder and maker is God."

3. The man goes out from bondage. The bondage of sin, Satan, and the curse, "unto the glorious liberty of the children of God." So that the man does not look on it any longer as a piece of thraldom, like Doeg, to be detained before the Lord in his ordinances. No, no, he is ready to say, Psal. 27:4. "One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire after him in his temple," Psal. 84:10. "For a day in thy courts is better than a thousand: I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness." It is no bondage to him to walk in the strict and cleanly ways of holiness. No, he finds sin and the ways of it to bring him under a spirit of bondage; but for the ways of the Lord, they are his delight. He rejoices to work righteousness; and he is ready to say with David, "O that my ways were directed to keep thy statutes! My soul breaketh with the longing that it hath unto thy righteous judgments at all times." But I do not insist further on this use.

MICAH 2:13.—The Breaker is come up before them; they have broken up, and have passed through the gate, and are gone out by it; and their king shall pass before them, and the Lord (or Jehovah) on the head of them.

THE THIRD SERMON ON THIS TEXT

Thirdly, A third use I make of the doctrine, may be by way of Terror unto all the wicked and ungodly world, who are living in a state of sin and rebellion against God.

This mighty Breaker will take the field against you, and O, when he whets "his glittering sword, and his hand takes hold on judgment, he will render vengeance unto his enemies."

Quest. Who are they that may be ranked among that number of the enemies of Christ, whom he will break as with a rod of iron? I answer,

1st, The great potentates of the earth, who do not employ their power in the service of his kingdom; or who employ their power to the hurt and prejudice of his cause and interest in the world. They are not exempted from his authority, no they must stand on a level with others before this awful Breaker; Psal. 2:9. "Thou shalt break them with a rod of iron, thou shalt dash them in pieces like a potter's vessel. Be wise now therefore, O ye kings, be instructed, ye judges of the earth." When men of power and authority begin to kick against him, he can, with the greatest ease, be avenged on them, for he "shall cut off the Spirit of princes; he is terrible to the kings of the earth; he pours contempt upon princes, and strikes through kings in the day of his wrath."

2dly, This mighty Breaker will, in his own time, take the field against all unfaithful ministers and shepherds, who, instead of feeding the flock of Christ, feed themselves with the fat; and who, instead of gathering, do scatter the Lord's flock and rule them with rigour and cruelty. To this purpose you may read the whole 34th chapter of Ezekiel, from the beginning to the end, at your own leisure, and see whether or not that passage be applicable to any of us, who are called shepherds at this day.

3dly, The Breaker will take the field against all ignorant persons, who live in darkness in the midst of light; "It is a people of no understanding; therefore he that made them will not have mercy on them, and he that formed them will shew them no favour."

4thly, Against all unbelievers who reject the offers of his grace through Christ: "He that believeth not is condemned already, and the wrath of God abideth on him." He will come "in flaming fire, taking vengeance on all that know not God, and obey not the gospel."

5thly, Against all nominal professors, who rest satisfied with a name to live, whilst dead in sin.

6thly, Against all covenant breakers who deal deceitfully with God or man, in the matter of solemn vows, whether national or personal; a heavy charge, which we in this land may take home, and for which, it is to be feared, God will be avenged on us. "Shall he break the covenant and be delivered?" No, says the Lord, "I will bring a sword upon you, which shall avenge the quarrel of my covenant."

7thly, He will come up as a Breaker against all apostates and backsliders, who seemed to run well in the ways of God, but quickly turn aside, like a deceitful bow, unto crooked ways. Many of you have been lifting up your hands to the most high God at a communion table, making a solemn profession to God, angels, and men, that you will follow the Lord whithersoever he goes. Oh, for the Lord's sake beware of acting a perfidious part with God, like these, Psal. 78:35. "Who remembered God as their rock, and the high God as their Redeemer, but whose hearts were not right with him, neither were they stedfast in his covenant," ver. 37. For backsliders in heart shall be filled with their own ways. No man putting his hand to God's plough and looking back, is fit for the kingdom of God.

8thly, Against all unclean persons who wallow in the puddle of their abominable lusts, Heb. 13:4. "Whoremongers and adulterers God will judge." You are by name and surname excluded out of the kingdom of heaven, 1 Cor. 6:6–8.

9thly, Against all the proud and haughty ones of the earth, who carry themselves insolently towards others, as if they were not their fellow creatures, or worthy to be set with the dogs of their flock. All who pride themselves in their riches, ornaments, wisdom, honours, or preferments, and are lifted up in their hearts with these or the like things; the Breaker will be upon you with his rod of iron, Is. 2:11, 12. "The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low."

10thly, The Breaker will come up against magistrates and elders that do injury to the Lord's vineyard, and spoil his poor people of any rights or liberties that he allows them, whether as men or Christians. See to this purpose, Is. 3:14, 15, "The Lord will enter into judgment with the ancients of his people, and the princes thereof." That is, the great men that bear rule, and have authority in their hand; "for ye have eaten up the vineyard, the spoil of the poor is in your houses. What mean ye, that ye beat my people to pieces, and grind the faces of the poor, saith the Lord of hosts?" Some that are guilty this way, may perhaps screen themselves with some colour of law; but if any such be hearing me at present, I warn them, in the name of God, that their cobweb pretences will stand them in no stead when the Breaker takes the field against them.

11thly, The Breaker will come up against all such as declare their sin as Sodom, and who, instead of taking with the reproofs of the word, the reproofs of conscience, the reproofs of providence, do harden their hearts as if they would bid heaven a defiance, and, like swine, turn about and rend those who cast the jewel of a reproof before them; "He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. O! consider this, ye that forget God, lest he tear you in pieces, when there is none to deliver you out of his hand."

And because all this and many more evils are prevalent and rampant in the day and generation wherein we live, we have reason to fear, that some breaking calamity or other is at the door; and let none such promise themselves impunity, for there is no escaping the stroke of this awful Breaker; no, no, whither will ye flee from his presence? See an awful lecture to this purpose, Amos 9:2–6, &c.

That I may, if possible, strike terror into the hearts of a wicked and ungodly world, that they may awake, and flee from the wrath that is to come. I shall take notice of a few breaking engines that this mighty Breaker has at hand, wherewith he can reach a blow unto them.

1. He has a breaking arm. Who has an arm like God? "His right hand and his holy arm hath gotten him the victory" over all his enemies, and will do so to the end of the world.

2. He has a breaking countenance. When he frowns upon a person, or when he lifts up his reconciled countenance upon a soul, he puts more gladness into it than when corn and wine and oil did abound. But, Oh! when he casts down his countenance, and frowns, who is able to bear it? Ps. 80:16. "They perish (says the church) at the rebuke of thy countenance;" and no wonder, for "the pillars of heaven tremble and are astonished at his rebuke."

3. He has a breaking word; "Is not my word a hammer that breaketh the rock in pieces?" Indeed his promising word yields comfort, and is the savour of life. But, Oh! his threatening and condemning word, "it is a breaking hammer and a piercing two-edged sword," and by this sword of his mouth he will slay the wicked. "I have hewed them by the prophets, I have slain them by the words of my mouth."

4. He has a breaking voice. O! "Who can thunder with a voice like him? The voice of the Lord breaketh the cedars, the Lord breaketh the cedars of Lebanon." Oh, when this mighty Breaker shall, at the last day, "descend from heaven with a shout, with the voice of the archangel, and with the trump of God," how will the wicked appear? they will fall "awailing because of him, and begin to cry to the rocks and mountains to fall on them, and cover them from the face of him that sitteth on the throne, and from the wrath of the Lamb."

5. He has a breaking wind; "With the breath of his lips shall he slay the wicked," Is. 9:4; Ps 18:8. "There went up a smoke out of his nostrils, and fire out of his mouth devoured; coals were kindled by it." And by this breath of the Almighty hell fire is kindled, which can never be quenched, Is. 30:33. "Tophet is ordained of old; yea, for the king it is prepared, he hath made it deep and large; the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it."

6. He has at hand breaking bolts of thunder, whereby he can strike the sinner dead in a very moment; and, if he let fly one of these bolts, who is able to withstand it? Ps. 78:42. He sent hot thunderbolts amongst the rebellious Egyptians.

7. He has many breaking armies of angels, stars, and plagues at his command, whereby he can punish a rebellions church or nation. If he but hiss for the fly, the locust, the caterpillar, or such like inconsiderable insects, how speedily will they run to avenge his quarrel? as you see in the case of Egypt. Thus, I say, this mighty Breaker does not want abundance of engines; and, therefore, let not the rebellious exalt themselves against him, but let the wicked forsake his way.

Use fourth of this doctrine may be by way of Consolation and Encouragement to believers, under all their discouragements and difficulties, in their way through the waste howling wilderness. There is no dark or difficult step in the way that Christ has not beaten and travelled before you; and, therefore, has sanctified it to you. I shall instance in a few particulars.

1st, In general, here is comfort under a multiplicity of troubles and sorrows, like so many billows breaking upon you. The Breaker is come up before you in this road. Christ "was a man of sorrows and acquainted with grief. He was oppressed and afflicted;" and, therefore, in bearing the cross, look unto him, and consider him,—lest ye be wearied and faint in your minds. And know, for thy encouragement, "that thy light affliction, which is but for a moment, worketh for thee a far more exceeding and eternal weight of glory. Christ suffered, and then entered into his glory." And so those must "enter the kingdom through many tribulations."

2dly, And more particularly, here is comfort in case of temptation. Perhaps the roaring lion seems to be let loose upon thee, his fiery darts of temptation fly thick about thy ears, and thou art ready to say, One day or other I shall fall by the hand of Saul; here is comfort, the Breaker is come up before thee in this road, he was in all points tempted like as thou art. You see, Matth. 4, what furious onsets he met with from the tempter; and had he the boldness to make an attempt upon the Leader and Commander, and should the soldiers, the followers, think it strange that he attacks them with the same or the like temptations? And know, for thy comfort, that the enemy had his head bruised, his kingdom and strength ruined, in the attempt he made upon Christ; and he has also promised, Rom. 16:20, to tread Satan under thy feet; and, therefore, be of good comfort, and hold on thy way.

3dly, Hast thou a load of sin and guilt lying on thee, perhaps crying, "Mine iniquities have gone over mine head, as an heavy burden they are too heavy for me to bear?" Why, here is comfort, the Breaker has gone up before thee, he has the experience of this weight, for "the Lord laid upon him the iniquity of us all," and he has such a tender sympathy with the poor soul that is groaning under a load of sin and guilt, that he bids you "cast thy burden upon the Lord, and he will sustain thee. Come unto me, all ye that labour and are heavy laden, and I will give you rest."

4thly, Here is comfort in case of desertion.

O, may some poor soul say, I am trysted with a hiding God, the Comforter that should relieve my soul is far from me.

Here is relief, the Breaker is come up before thee in this way. What black and dark clouds were about him, when he cries, "My God, my God, why hast thou forsaken me?" And such is his sympathy with his poor people in that case, that he has left a promise for their encouragement, that though he may hide for a small moment, and in a little wrath, yet he will return with everlasting kindness. "Weeping may endure for a night, but joy cometh in the morning."

5thly, Here is comfort in case of reproach. Perhaps thy name is pierced through with the sharp arrows of reproach and calumny. Why, the Breaker has travelled this road, he was called "a blasphemer, a wine-bibber, a friend of publicans and sinners," and charged with a correspondence with Beelzebub. What worse can be said of thee? But, besides, let the world blacken thee as they will, the day comes when he will openly acknowledge and acquit thee, and thy name shall be had in everlasting remembrance with him: he will one day bring forth "thy righteousness as the light, and thy judgment as the noonday."

6thly, Art thou deserted and betrayed, forsaken by friends and familiar acquaintances, in whom thou trusted? Why, the Breaker has gone up before thee in this road also; he was betrayed by Judas, and forsaken by all his disciples, they "that did eat bread with him, lifted up their heel against him." But he has told thee for thy encouragement, that, desert or betray thee who will, he will never do it, "I will never leave thee, nor forsake thee;" flames of fire and floods of water shall never separate thee and him.

7thly, Perhaps thou meetest with hard justice, yea, with the greatest injustice from men. Well, the Breaker is come up before thee in this road also; for though he did no violence, nor was any deceit in his mouth, yet he was numbered amongst the vilest malefactors, and condemned as such. Although he showed all loyalty to the powers of the earth, and gave the most shining pattern and example of it, yet he was condemned as an enemy to Cæsar, and so he has sanctified that lot to his followers also.

8thly, Perhaps thou art afraid to look death, the king of terrors, in the face, thy heart and flesh shrinks when thou thinkest of going through the dark valley into an unknown world, a bottomless and awful eternity. Well, take courage, the Breaker is come up before thee, and, in his up-coming, he has plagued death and destroyed the grave, Hos. 13:14. So that the very nature of it is, as it were, altered; that "cup of trembling given him of the Father," is turned into a cup of consolation, by his tasting of death for every man; and therefore, believer, thou mayest lift up thy head when thou seest death making his approaches, and invading that tabernacle of clay, for the day of thy redemption draweth nigh.

Thus you see there is no road thou canst travel in thy journey through this weary wilderness, but the way is already paved and broken up by thy glorious Head and King: And the experience that Christ had of these things unavoidably brings along these two things with it.

1. A tender sympathy with his people in the like cases. He knows the heart of a stranger, for that he himself was a stranger in the earth: in all their afflictions he is afflicted; he is touched with the feeling of our infirmities, being in all points tempted like as we are. And O! how relieving is it to a poor creature in affliction, to have a tender sympathising friend to take a lift of its burden?

2. His experience of this evil brings forth speedy succour; for in "that he himself hath suffered, being tempted, he is able to succour them that are tempted."

But O, say you, the succour is long a-coming.

Answ. It shall not tarry a moment longer than he sees it for his glory and thy good; and therefore take a good heart, it shall come in the best time, and thou shalt be convinced of it when it comes, that it is so: "The vision is yet for an appointed time,—though it tarry, wait for it; for at the end it shall speak, and not lie, because it will surely come, it will not tarry." Do not say that the Lord has forgotten to be gracious because he delays the promised relief; no, woman may forget her sucking child (says he), yet will I not forget thee. Thou art engraven upon the palms of his hands, &c.

Use fifth of this text and doctrine shall be of Exhortation.

1st, To sinners, to the captives of hell, who are yet under the chains of their spiritual captivity.

Has Christ broken in upon the powers of hell? broken up Satan's prison? and broken up the way to heaven and glory? removed all legal bars and impediments out of the way of salvation? Oh: then, let me exhort and call you who are yet in covenant with death, and in an agreement with hell, to shake off the fetters of sin; for this mighty Breaker calls you to come up to him in the way that he has opened, he calls "to the prisoners to come forth, and to them that are in darkness to shew themselves," Is. 49:9.

[The prosecution and enforcements of this exhortation are wanting, but may be supplied from the preceding uses of terror to sinners, and encouragement to saints to follow Christ in the character of a Breaker. The reverend author had prepared about a quarter of a sheet to insert here, but his sickness and death ensuing, I was thereby deprived of the same by certain unexpected incidents, which I shall forbear to mention.]

A second word of exhortation is to believers, especially unto believing communicants, who have been getting the seal of the covenant, the pledges of his love, at a communion table.

Is it so that Christ has broken up the way to glory? has he taken the field as our renowned General, to fight our battles against all the opposing powers of hell and earth, and their auxiliaries?

Then let me exhort you to pull up your drooping spirits? take courage and hold on your way, and march to glory; fight the good fight of faith, and persevere therein to the end, maugre all the opposition you may meet with from your spiritual enemies.

I need make use of no other motive to engage your compliance with my exhortation, than what the words of my text afford, The Breaker is come up before you; and if you require an authentic commentary upon this, you have it in the close of the verse, Their King shall pass before them, and Jehovah on the head of them. There seems to be an allusion unto the march of an army, with their general on their head; or the march of Israel through the wilderness, with the pillar of fire and cloud before them. Where four things may be noticed for your encouragement in your march through the wilderness of this world.

1st, Observe your General's name, it is Jehovah.

2dly, His royal office and relation, he is their King.

3dly, His proximity or nearness to the army, he is on their head.

4thly, His majestic mein, conduct, and behaviour, suited to his office and relation.

1st, I say, for thy encouragement in thy march and journey to Immanuel's land, through the howling wilderness, take a view of your General's name, it is Jehovah: The Lord (or Jehovah, as it is in the original) is on the head of them. This is not the name of any inferior dependent being; no, it is a name peculiar only to the most high, supreme, and self-existent God, Psal. 83:18. "That men may know that thou, whose name alone is JEHOVAH, art the Most High over all the earth." It is "by this name that he rides upon the heavens in the help of his people, and in his excellency on the sky," Deut. 33:26. The name of a successful and victorious general will inspire the whole army with courage, and strike a terror into the hearts of the enemy. Well, believer, the name of thy General, and the Captain of thy salvation, is JEHOVAH, a name at which every knee must bow, of things in heaven, and things in earth, and things under the earth. All the devils in hell fall a-trembling at the greatness of this name: and therefore take courage, hold on thy way, and resist even unto blood, striving against sin, under the conduct of such a renowned name, saying with the church, Psal. 20:5. "We will be joyful in thy salvation, and in the name of our God we will set up our banners."

And because we are called and commanded, in our work and warfare to trust in the name of the Lord, and to stay ourselves upon him, as our God; therefore, to encourage faith in this name, I will only give two or three additional epithets that I find affixed to it in scripture.

1. I find him called JEHOVAH T'SIDKENEU, the Lord our Righteousness: Jer. 23:6, "This is his name, whereby he shall be called the LORD OUR RIGHTEOUSNESS." He has, by his active and passive obedience unto the law, brought in everlasting righteousness for our justification, by which righteousness the law is magnified and made honourable, and we, through faith in him, have the righteousness of the law fulfilled in us; and therefore, whenever the law, as a covenant, comes to demand the debt of obedience, as the condition of life, or bends its curse against thee, for the violation of its precepts, thou art to improve the name of thy General, by an applying faith, saying, He is the Lord my righteousness, He was made sin for me, who knew no sin, that I might be made the righteousness of God in him.

2. I find him sometimes called JEHOVAH ROPHI, The Lord thy Healer or Physician, Exod. 15:26; and therefore, whenever thou findest thyself wounded by the fiery darts of Satan, or the pestilence or contagion of sin, in any shape, affecting thy soul with deadness, darkness, weakness, unbelief, enmity, or be what it will, presently have recourse to thy General, for he is the Captain of salvation, and by looking unto him, thou shall be healed, as Israel was healed in the wilderness, by looking unto the brazen serpent.

3. I find him sometimes called JEHOVAH SHAMMAH, The Lord is there, Ezek. last chapter, last verse; which points at his gracious presence in his church, and among his people. "He is in the midst of her, she shall not be moved; the Lord will help her, and that right early." By his essential presence he fills heaven and earth; and he is present in his church in a way of special grace, for he says of Zion, "This is my rest for ever, here will I dwell; the Lord is there, sitting upon a mercy-seat, to hear, help, and give out liberally to his subjects.

4. He is sometimes designed JEHOVAH-JIREH, The Lord will see or provide, Gen. 22:14. This name is a glorious encouragement under any want or strait, whether as to the soul or body, for hereby we are assured, that, "when the poor and needy seek water, and there is none, and their tongue faileth for thirst, the Lord will hear them, the God of Israel will not forsake them," Is. 41:17.

5. I find him called JEHOVAH-NISSI, The Lord my Banner. Exod. 17:15, because he gives a banner unto them that fear him, and they display it because of truth; and when they are allowed access unto him in his ordinances, they sit down under his shadow with great delight, and his banner over them is love. His name is a banner of war, a banner of victory, a banner of triumph, unto them that trust in it.

2dly, We have in the words not only Christ's name, but his office and relation to his people; he is their King, the Captain of their salvation; he is a person of royal authority, and he is installed King of Zion by his Father, Psal. 2:6. "Yet have I set my King upon my holy hill of Zion. He hath on his vesture, and on his thigh a name written, King of kings and Lord of lords," Rev. 19. And that you may admire, and trust, and honour him as a mighty King.

1, Consider the height of his throne; it is the very same throne that the Father sits upon, hence called the throne of God and of the Lamb. When he overcame, he sat down with the Father on his throne, Rev. 3, at the close; and this throne of his is so high and lifted up, that when the angels look up to its height and glory, they are so dazzled that they cover their faces with their wings.

2. Consider the magnificence of his dwelling-place. Other kings have their royal palaces; but what are they with all their splendour, but piles of dust? Zion's King he inhabits eternity; he dwelleth in the high and holy place, and in light that is inaccessible and full of glory, which no man hath seen, nor can see. O who shall dwell with him in his tabernacle? See an answer, Psal. 24:4.

3. Let us take a view of the splendour of his retinue. "The armies which are in heaven follow him," armies of angels, and the armies of the saints. His court is crowded with attendants, "Ten thousand times ten thousand, and thousands of thousands, minister unto him."

4. Consider the vastness of his revenues; he levies tribute from heaven, earth, and hell. All creatures whatsoever pay a revenue of praise unto him as their great Lord, Rev. 7:10. The church triumphant cries, "Salvation to our God who sitteth upon the throne, and to the Lamb, for ever and ever." The church militant adore him, saying, "Let the whole earth be filled with his glory." Yea, hell itself must pay a tribute of praise unto his justice, and acknowledge the equity of his administration.

5. Consider the largeness of his dominion, in respect of all persons and places; "His kingdom ruleth over all," Ps. 103:19. His kingdom of grace, under the New Testament, extendeth to the heathen, and the uttermost parts of the earth. And in respect of duration, his kingdom is an everlasting kingdom. In a word, he is the "King of kings and Lord of lords, the Prince of the kings of the earth; by him kings reign, and princes decree justice." O who would not follow such a King? who would not desire to be amongst the number of his subjects? who would not desire to espouse his cause against all that dare to invade his prerogatives, as many are doing at this day, by encroaching on the immunities and liberties of his subjects? Do it who will, it will be to their own cost in the issue.

3dly, Another thing here, mighty encouraging to the subjects and followers of this mighty Prince, is his proximity or nearness unto his subjects or soldiers; "He is on the head of them." He is not only a Head of government, or a King, but he is also a Head of influence, such a head as that of the natural body unto the members, which cannot be separated, but must always be where the members are. "God hath given him to be Head over all things unto the church, which is his body." He and they are "joined together by one spirit," Rom. 8; Col. 2:19. "Not holding the Head, from which all the body, as by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God."

O what a great matter is this! and how may it inspire believers to hold on their way, and maintain their warfare, that the Lord, or Jehovah, is on the head of them! There are two or three mighty encouragements that arise hence.

1. If Jehovah be on thy head, he knows well how matters go with his militant members in the field of battle. Do not say therefore, "My way is hid from the Lord, and my judgment is passed over from my God, for his eyes run to and fro through the whole earth." A hair of your head cannot fall to the ground without his knowledge and permission.

2. If Jehovah be on thy head, thou shalt not want what is needful to bear thy charges in thy journey and warfare. The whole army here is provided and maintained upon the expense of the General. More particularly,

(1.) The army must be provided of meat and drink. Well, Jehovah on the head of them will see to this, "Thy bread shall be given thee, and thy water shall be sure. Thy wants shall all be supplied by thy God, according to his riches in glory, by Christ Jesus."

(2.) The army must have clothing. Well, Jehovah on their head will see to that also; he has provided an armoury, wherein hang the shields of the mighty men of war, Eph. 6. You see there what a vast complete stand of armour Jehovah has provided for his soldiers, the shield of faith, the helmet of salvation, the breastplate of righteousness, the girdle of truth, the sword of the Spirit; nothing is wanting there, to offend the enemy, or defend the soul in its warfare.

(3.) The army must have their garrison for winter quarters, where they may be sheltered from stormy wind and tempest. Well, Jehovah on the head of them, he has provided this, yea, he himself is their garrison, their dwelling-place in all generations. He is a hiding-place from the wind, and a covert from the tempest, &c.

(4.) The army must have their orders and directions how to direct their motions, especially in a march. Well, Jehovah on the head of them, he will not let this be wanting either; his "law is a lamp to their feet, and a light unto their path. He hath showed thee, O man, what is good, and what the Lord thy God requireth of thee."

(5.) The sick and wounded in the army must be seen to. Well, Jehovah on the head of them is an experienced Physician, and a tender-hearted Shepherd; he gathers the lambs with his arm, he tenderly bindeth up the wounds of them that are broken in heart, and wounded in spirit. Thus you see what glorious encouragement arises from this, that Jehovah is on the head of them.

4thly, We have here their glorious and victorious march, under the conduct of Jehovah: he passes on before them; where these things are implied:

1. That hereaway [in this earth] believers are not at home, for they are but on a journey; they are like Israel in the wilderness, where they found no city to rest in, no resting-place on this side Jordan; no, they "desire a better country, that is an heavenly."

2. That they are in motion, or making progress towards their rest; for they are passing on, as it is said of the travellers to Zion, Ps. 84. "They go from strength to strength, every one of them appeareth before God in Zion."

3. That their King and General on their head is well acquainted with their ways, for he passes on before them, as their Leader and Commander; however ignorant or unskilful they are in themselves, yet their Head and King has all the treasures of wisdom and knowledge hid in him, and therefore he will know the way that they take, and the course that they steer; he will not leave them to their own conduct in the wilderness; no, but he will guide them by his counsel, till he hath brought them to glory.

4. That Jehovah, their Head and King, marches in the front, to encounter all opposition, and to rid the passes of their way; and O what enemies dare stand up to oppose them, when Jehovah passes on before them as their King! Surely in him they shall be "conquerors, yea, more than conquerors: Their bow shall abide in its strength, for Jehovah is the strength of Israel, who can neither lie nor repent," 1 Sam. 15:29.

5. That the church and people of God, while keeping his way, is under his particular protection; he will "hide them in the secret of his tabernacle; they shall abide under the shadow of the Almighty; he shall cover thee with his feathers, and under his wings shalt thou trust; his truth shall be thy shield and buckler.

6. That there is something of particular greatness and majesty in the Lord's appearances in the behalf of his people. Hence they are likened to an army, with an invincible general on their head, which made Balaam to cry out, "How goodly are thy tents, O Jacob! and thy tabernacles, O Israel! He couched, he lay down as a lion, and as a great lion: who shall stir him up?"

Thus you see what glorious encouragement springs out of this word, to animate and hearten believers in their spiritual warfare, Their King shall pass before them, and Jehovah on the head of them. But the eye of faith will see infinitely more in them than any thing that I have said, or can say.

I conclude with a few advices, in order to your successful march towards glory, under the conduct of your glorious King and Head, that passes on before you as the Captain of your salvation.

1st, Then, study to be well acquainted with the glorious Breaker that has come up before you, and keep him ever in your view; for the very sight of the Captain inspires the soldiers with courage and valour, that, if he be in their view, they go on their way rejoicing, though hell and death, and armed legions of devils and men were in their way. Hence it is that the saints are called so frequently to look to him in their Christian course and warfare. He calls on them so to do, Is. 45:22. "Look unto me, and be ye saved." They encourage one another to this, Heb. 12:2. "Let us run with patience the race that is set before us, looking unto Jesus, the Author and Finisher of our Faith." And we find them declaring their experience of the profit and advantage of so doing, Psal. 34:5. "They looked unto him, and were lightened, and their faces were not ashamed." A sight of him inspired them with such undaunted boldness, that they could look all their enemies in the face, without being in the least dismayed.

2dly, Study to be well acquainted with the way that he has broken up before you. You have an account of the way by the prophet Isaiah, chap. 35. "A high-way shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, but it shall be for those; the wayfaring men, though fools, shall not err therein." This is none other than the cleanly way of justification and acceptance by faith in the Lord Jesus Christ, which vents and discovers itself in the study of holiness, both in heart and life: So that Christ himself improved by faith, both for justification and sanctification, for righteousness and strength is the high way cast up for us to walk in. "I am the way (says Christ, John 13:6); no man cometh to the Father but by me." Study, I say, to be well acquainted with this way of access, this way of salvation. It is not the way of works, but the way of grace: "By grace are ye saved through faith, and that not of yourselves, it is the gift of God: not of works, lest any man should boast." It is not the nasty way of sin, but the cleanly way of obedience to the law of God; and when you have obeyed, even in the strength of the Lord, you must make mention of his righteousness, even of his only.

3dly, Seeing Jehovah is on your head, put on Jehovah's armour, "Put on the whole armour of God," says the apostle, Eph. 6; where you have also an account of the several pieces of the Christian armour, such as the shield of faith, the helmet of salvation, &c. This is sometimes called the armour of light, because it comes from the Father of lights, the Author of every good gift, and perfect gift; and, because all the pieces of the Christian armour, such as faith, hope, sincerity, and truth, are all founded in light, even "the light of the knowledge of the glory of God, in the face of Jesus Christ;" and because, like bright shining armour, it is beautiful in the eyes of the world; their light shines before men, so that others, seeing their good works, glorify their Father which is in heaven. And, particularly, I would recommend a holy dexterity in handling the sword of the Spirit, which is the word of God; because, by this weapon, your glorious Captain-General baffled the enemy, in his encounter with him in the wilderness; and therefore study, like the valiant of King Solomon, to have this "sword girded on your thigh, because of fear in the night."

4thly, Observe carefully Jehovah's orders, seeing Jehovah your King is on your head. By the martial law, it is death for a soldier to disobey the orders of his leader and commander. What anarchy and confusion would there be in an army if it were otherwise! O Sirs, seeing your King passes before you, and Jehovah on your head, be sure to do whatever he commands you; he has given forth "his good, his perfect and acceptable will; he hath showed thee what is good, and what the Lord thy God requires of thee." And if kings, parliaments, magistrates, ministers, or be who they will, command or require you to do otherwise than Jehovah has directed you, you have an answer ready at hand, "Whether it be right, in the sight of God, to hearken unto you more than unto God, judge ye."

5thly, In following Jehovah as your renowned King and General, be sure to keep the rank and sphere wherein he has put you; for Jehovah is not the author of confusion, but he is a God of order. So soon as an army in battle begins to break their ranks, and to fall into disorder, it is an evidence that they are worsted by the enemy, and therefore great care is taken by a skilful general to keep the soldiers in their proper rank and order. So here, the Captain of salvation will have every one to abide in the vocation in which he is called; he will have magistrates to act under him in their sphere, ministers in theirs, and private Christians in their capacity; and if every one thus study to serve the Lord in their proper station, the whole body of believers shall be edified and built up, and the very women, though they tarry at home, yet they shall divide the spoil.

6thly, Whenever you find yourself distressed by the attacks of the enemy, sin, Satan, or the world, be sure to cry to Jehovah for help, for he is on your head, and passes on before you. This has been the practice of the followers of the Lamb in all ages of the world, Ps. 34:6. "This poor man cried, and the Lord heard him, and saved him out of all his distresses." You have Jehovah's command so to do, "Call upon me in the day of trouble, I will deliver thee," &c. I can assure you that the cry of one of his soldiers, in distress by the enemy, goes to his heart, and awakens his resentment; how much more when the whole church is crying to heaven, because of the injuries that are done her, either by the wild boars, or else by wolves in sheep's clothing? I can assure you that the Breaker will come up at the cry of his poor people, when they are oppressed, either in their civil or spiritual rights and privileges. I read a lecture to you to that purpose, Psal. 18:6. "In my distress I called upon the Lord" (viz., when floods of ungodly men made him afraid, ver. 4). Well, the Breaker takes the field, and see what awful work follows, from ver. 7 to ver. 14.

7thly, Seeing Jehovah is on your head, as your King and the Captain of your salvation, let never his standard fall, if you can keep it up. Jehovah has lifted up his standard in Scotland, beyond many nations of the earth, a standard of pure doctrine, discipline, worship, and government. Attempts are made at this day to pull down this standard, though we lie under the strongest ties, both national and personal, to stand by it.

Some are attempting to pull down the standard of doctrine, particularly by denying the self-existence and supreme deity of the Son of God, our renowned King and Head.

Others are attempting to strike at the government of the church, by a tyrannical and lordly usurpation upon the rights of the Lord's people, in choosing their own pastors.

And some talk of a bill preparing in the Parliament of Britain, whereby a deeper wound is yet to be given to the church of God in this matter; and some say that the hand of J——b is in it.

But be who they will, that act such a part against the known rights and privileges of the subjects of the King of Zion, I pretend to be no extraordinary prophet, yet I think I may warn them, in the name of God, that the Breaker will take the field against them in his own time and way, and recompense tribulation to them that trouble his people.

Meantime, let me exhort the Lord's people, "to stand fast in the liberty wherewith Christ hath made them free, that they be not entangled again with any yoke of bondage," that men would wreathe about their necks; and, in so doing, you have this for your encouragement, the Breaker is come up before you; your King passeth before you, and Jehovah on your head; and if the Lord be for you who can be against you?

ACTION SERMON

ETHIOPIA STRETCHING OUT HER HANDS TO GOD

PSAL. 68:31.—Ethiopia shall soon stretch out her hands unto God.

THIS psalm was penned, probably, upon the occasion of David's carrying up the ark from the house of Obededom, to the tent he had pitched for it in Mount Zion, whereby was typified the ascension of Christ, and the erection of his spiritual kingdom and government in the world, by the preaching of the everlasting gospel. You see his ascension and exaltation spoken of, ver. 18. "Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for men, yea, for the rebellious also, that the Lord God might dwell amongst them." And in the following part of the psalm is foretold the erection of his kingdom, over the belly of all opposition that should be made thereunto, either by hell or earth.

The words read (not to insist in the entry) are a declaration of the success of the gospel among the Gentile nations. Ethiopia, Egypt, and other places of the world, would submit unto his royal sceptre, when it should be swayed among them in the dispensation of the gospel, Princes shall come out of Egypt, Ethiopia shall soon stretch out her hands unto God. It is only the latter clause I am to speak to: Where,

1st, We have a solemn act of divine worship, and that is, the stretching out of the hands. The actions of the body are the expressions of the actions of the soul or mind, Psal. 143:6 says the psalmist, "I stretch forth my hands unto thee, my soul thirsteth after thee, as a thirsty land, Selah." So Psal. 141:2. "Let my prayer be set forth before thee as incense, and the lifting up of my hands as the evening sacrifice." So that the internal worship of the soul is the thing intended by the lifting up of the hands. And in every act of worship, faith, which is the hand of the soul, is the leading and principal part, insomuch that, "without faith, it is impossible to please God.

2dly, We have the object of this worship, or to whom the hand is to be lifted up: it is unto God; to "God in Christ, reconciling the world to himself, not imputing their trespasses unto them." An absolute God cannot be the object of a sinner's faith, hope, trust, and confidence, but on the contrary, the object of his terror and amazement. Hence, like our father Adam, before the revelation of the promised seed, we fly from him, and do not love to retain the knowledge of him in our thoughts; as it is said of the heathen world, Rom. 1:28., who want the knowledge of Christ.

3dly, In the words we may notice, who they are that stretch out their hands unto God; Ethiopia, which may be understood either literally or figuratively. If we take it figuratively, it is to be understood of the Gentile nations in general, a part being put for the whole. God the Father had said to the Son, Psal. 2. "Ask of me, and I shall give thee the heaven for thine inheritance, and the uttermost parts of the earth for thy possession." And accordingly, upon his resurrection and ascension, the gospel came to be preached to the Gentiles, according to the commission given to the apostles, Mark, 16:15. "Go ye into all the world, and preach the gospel unto every creature" under heaven, that is, unto all nations of the world, without distinction. And thereupon Ethiopia, with the rest of the Gentile nations, did receive the word of the gospel, and did obeisance unto the Son of God. And how the leaven of the gospel came to be spread unto Ethiopia, in particular, we have some account, Acts, 8:27 to the close, where we are told of the conversion of the Ethiopian eunuch, by the ministry of Philip, who, after a profession of his faith in Christ, being baptised in his name, went on his way towards his own country, rejoicing; and, no doubt, would spread the glad tidings of salvation through Christ in his own country, some of the fruits whereof are said to remain amongst the Abyssines of Inner Ethiopia unto this day.

4thly, We have the ready and cheerful obedience that is given by Ethiopia or the Gentile nations, unto the call of the gospel; they soon stretch out their hands unto God, that is, they will do it without delay, and with readiness of mind; a literal accomplishment of which you will see, Acts, 13:40, 47, 48, where, when the Jews rejected the gospel, the apostle tells them, that seeing they put the word of God from them, "lo, we turn to the Gentiles, for so hath the Lord commanded us, saying, "I have set thee to be a light of the Gentiles, that thou shouldst be for salvation to all the ends of the earth." And then it is added, "And when the Gentiles heard this, they were glad, and glorified the word of the Lord;" that is, they entertained it with a ready mind.

5thly, We have the certainty of the event, they shall stretch out their hands unto God: As if he had said, however firmly they were rooted in their ignorance and idolatry, and other wickednesses, for many ages and generations, yet such shall be the efficacy of the gospel, and the victorious power of grace accompanying it, that they shall give up with their idols, and stretch out their hands in a way of worship and obedience unto the only living and true God. Much to this purpose is that word, Psal. 110:3. "The Lord shall send the rod of thy strength out of Zion, Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power; or (orig.) in the day of thy armies."

From the words thus briefly opened, I offer the following doctrine.

OBSERVE, "That when the gospel is the power of God among a people, they soon stretch forth their hands unto a God in Christ, as their God."

This text, as I told you, is a prediction of the success of the gospel amongst the idolatrous Ethiopians, and other Gentile nations, who had for many generations been stretching out their hands unto strange gods, dunghill deities; yet, whenever the gospel light comes among them, with the power of the Spirit, they turn to the true and living God, and stretch forth the hand unto him. Ethiopia shall soon stretch out her hands unto God.

In discoursing this doctrine, I shall, through divine assistance, observe the following method.

I. I would take a view of the condition of sinners without the gospel, or before the grace and power of the gospel reach their hearts.

II. I would speak of the power of the gospel, whereby they are made to stretch out their hands unto God.

III. Of that hand that is stretched out unto God, when they are converted unto him.

IV. Why, or for what end, the hand is stretched out to God.

V. I would inquire whence it is, that the hand is soon stretched out unto God, when the heart is effectually touched by the power of the gospel grace.

VI. Make it evident that when the heart is touched by the power of the gospel, the hand is soon, or without delay, stretched out to God.

VII. And, lastly, Apply.

I. The first thing is, to take a view of the condition of sinners without the gospel, or before gospel grace hath reached their hearts.

To clear this I refer you to that description of the state of the Gentile nations, before the gospel came among them, given by the apostle Paul, Eph. 2:1, 2, 3, 11, 12. "And you hath he quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath, even as others." Ver. 11, "Wherefore remember, that ye in times past, being Gentiles in the flesh, who are called uncircumcision, by that which is called circumcision in the flesh made by hands," ver. 12, "That at that time ye were without Christ, being aliens from the commonwealth of Israel, strangers from the covenant of promise, having no hope, and without God in the world." From which it appears, that Ethiopia, Scotland, and all the Gentile nations, and every individual among them, is, by nature, in a most dismal and deplorable condition, without God, the chief good, without Christ, the only Saviour, without hope of salvation, without the true church, where life and immortality alone is brought to light; without God's covenant of promise, which is the only charter of salvation; under the power of sin and Satan, the great enemy of their salvation; and, consequently, in a state of hostility against God. But these things I cannot now stand upon, and therefore proceed to

II. The second thing, which was to speak of the power of gospel grace, whereby sinners, like the Ethiopians, are made to stretch out their hands unto God.

There are only these few things I offer upon this head.

1st, The preaching of the everlasting gospel is the great means, of divine institution, for the conversion and salvation of sinners, Rom. 1:16, "The gospel is the power of God to salvation. It hath pleased God, by the foolishness of preaching, to save them that believe."

2dly, This power of God, in and by the gospel, is an exceeding great and mighty power, Eph. 1:18–20, hence called the revelation of his arm, Is. 53:1, while the creation of the world is but the work of his fingers.

3dly, The way of exerting this power, in and by the gospel, upon the hearts of men, is very deep and mysterious. There is a glorious mystery in the contrivance, a mystery in the purchase, and as great a mystery in the application of our redemption. Hence it is compared unto the motion of the wind about us, which we cannot see, John 3:8, "The wind bloweth where it listeth, thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth."

4thly, It is wholly supernatural. However Arminians and others may boast of their natural powers, yet he who knows what is in man better than man himself, declares "That it is not of him that willeth, nor of him that runneth, but of God who sheweth mercy," Rom. 9:16. "No man (says Christ, John 4:44), can come to me, except the Father, which hath sent me, draw him."

5thly, This power is irresistible: nothing can stand against it. When God works, who can let or hinder him? All the power of corruption must give way before this power; the darkness of the mind, the obstinacy of the will, the carnality of the affections, the gates of brass and bars of iron, give way at the presence of the Lord, 2 Cor. 10:4, 5, "The weapons of our warfare are not carnal, but mighty through God," &c.

6thly, Though it be irresistible, yet there is no violence done to the natural powers of the soul. It is true, there is violence done to the strong man of sin and corruption, when a stronger than he binds him, and spoils him of his goods; but no violence is done to the natural powers of the soul by the power of gospel grace. What violence is done to the understanding to fill it with the light of the knowledge of the glory of God? What violence is done to the will to restore it to liberty? What violence is done to the affections of the soul to have them turned away from vanity to centre upon a God in Christ, who is the proper object of love?

7thly, The power of God in the gospel effectuates an universal change upon the soul, without any noise or din. Hence the kingdom of God is said to come without much observation. Conquests among men are with the confused noise of the warrior, and garments rolled in blood; but it is otherwise in God's conquest of sinners, it is in a secret and silent way that his work is done; hence it is compared to the falling of the dew, or to the spreading of leaven in a measure of meal, or the outgoings of the light of the morning, or the growth of the corn and grass, all which are the works of Infinite Power, and done with the greatest silence, and yet all very visible and discernible in their effects and fruits. But I pass this, and go on to the third thing in the method.

III. The third thing was, to inquire a little into the import of the phrase, stretching out the hand to God, when the heart is touched by the power of gospel grace.

Now, the stretching out of the hand of faith unto the true and living God, it supposes or implies these things following.

1st, A revelation of God, and of his mind and will unto the children of men, through Jesus Christ. Whatever discoveries God may make of himself in the works of creation and providence, yet, without a revelation of him, through Christ, in the gospel glass, they will never engage a sinner to stretch out the hand of faith unto him, as we see in the case of the heathens, who, though they knew God, even his eternal power and Godhead, in the things that were made, yet they glorified him not as God. It is only the gospel that is the power of God unto salvation. It is upon the preaching of the gospel, which is the rod of the Mediator's strength, that Princes come out of Egypt, and Ethiopia stretches out her hand unto God.

2dly, It implies an internal illumination of the heart and mind with the knowledge of the glory of God in the face of Jesus Christ. This is the very spring of a saving conversion unto the true God. Hence Paul, describing his own conversion, gives it in one word, Gal. 1:16. "When it pleased God to reveal his Son in me," immediately his hand that was stretched out against the Lord, in a way of persecution, is stretched forth for the advancement of the kingdom of Christ, 2 Cor. 4:6, "God, who commanded the light to shine out of darkness, hath shined in our hearts," &c. This is the radical act of faith; hence faith is expressed by it, Is. 53:11, "By his knowledge shall my righteous Servant justify many." So John 17:3, "This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent."

3dly, The stretching out of the hand of faith unto God implies an assent of the soul unto the record of God concerning Christ. The assent of the mind unto anything is frequently expressed by the motion of the hand; so here, Ethiopia shall stretch out the hand to God, it implies a setting to his seal that God is true, in the testimony or record that God gives unto Christ in the word of the gospel; they (upon the matter) say with Paul, 1 Tim. 1:15, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." As the Queen of Sheba said, so will the soul say when it beholds the glory of the true King Solomon, "O it is all true that I heard of Christ, and the half was not told me," &c.

4thly, A hearty approbation of the way and method of salvation. When a man stretches out his hand unto God, he upon the matter says, "It is a saying worthy of all acceptation, that Jesus Christ came into the world to save sinners;" O I like it well; it is worthy of infinite Wisdom and Love.

5thly, The lifting up of the hand is an act of admiration. When anything extraordinary occurs, or is told, we are ready to lift up the hand, and say, "O strange! Is it so indeed?" O what ravishing wonder fills the soul, when it by faith beholds the glory of Christ's person and mediation! O, will the man say, "Who is this that cometh from Edom, and with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength! O who is a God like unto thee, that pardoneth iniquity, and passes by the transgression of the remnant of thy heritage!—Without controversy, great is the mystery of godliness! God was manifest in the flesh!—What is man, that thou art mindful of him?

6thly, Sometimes the lifting up of the hand is an act of renunciation. When a man believes, he, upon the matter, abjures all Christ's rivals, that would usurp the throne of the heart, saying with Ephraim, "What have I to do any more with idols? O Lord our God, other Lords besides thee have had dominion over us, but by thee only will we make mention of thy name." He renounces all his lying refuges and false confidences wherein he had trusted, saying, with returning Israel, Hosea 14:3, "Ashur shall not save us, we will not ride upon horses, neither will we say any more to the work of our hands, Ye are our gods; for in thee the fatherless findeth mercy;" and Jer. 3:23, "Truly in vain is salvation hoped for from the hills, and from the multitude of mountains; truly in the Lord our God only is the salvation of his people."

7thly, It implies an allegiance unto him as our Lord and Sovereign; Ethiopia shall stretch out her hands to God—i.e., they shall, upon the discovery of God in man's nature, subject unto his authority, and receive the law from his mouth, saying, "The holy One of Israel is our almighty King. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King." They kiss the Son, and bow the knee unto him, because he hath "a name which is above every name that can be named."

8thly, The lifting up of the hand is an act of strong and fervent affection, which is a necessary concomitant of faith. When our affections are moved with love, desire, delight, we are ready to express it with the lifting up of the hand. So here, in believing, the will and affections are captivated with the love and loveliness of the blessed Bridegroom. O, will the soul be ready to say, "Thou art fairer than the children of men; He is altogether lovely. Whom have I in heaven but thee?" O, the raised esteem that the soul has of him! and the ardency of affection and desire that the soul has towards him! Is. 26:9, "The desire of our soul is to thee; with my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early."

9thly, The lifting up of the hand is an expression of confidence and trust, Ethiopia shall stretch out her hands to God, as if he had said, They shall confide and trust in a reconciled God in Christ; Psal. 36, "How excellent is thy loving kindness, O God! therefore the children of men put their trust under the shadow of thy wings." The language of the soul, when it stretches out the hand to God, as a promising reconciled God, is much like that; Is. 12:2, "God is my salvation: I will trust, and not be afraid, for the Lord Jehovah is my strength and my song, yea, he also is become my salvation." They trust in the name of the Lord, and his name is their strong tower of defence. Prov. 18:10.

10thly, The lifting up of the hand is an act of appropriation and application; Ethiopia shall stretch out the hand to God, as the Lord their God, and they shall have no other gods before him. Faith is a grace that draws in an infinite God revealing himself in Christ, as the soul's portion and property, as Israel did; Exod. 15:2, "He is my God, and I will prepare him an habitation, my Father's God, and I will exalt him Psal. 48:14, "This God is our God for ever and ever," See Psal. 81:2. And this appropriation of God goes upon the ground of the grant that is made in and through a second Adam in the new covenant, "I am the Lord thy God. I will say, It is my people; and they shall say, The Lord is my God," Zech. 13 last.

Lastly, This phrase of stretching out the hand to God implies an open profession of the faith in Christ, before the world, angels, men, and devils, which is sometimes called in Scripture an avouching of the Lord to be our God; and is sometimes done there by a person or people, with the solemnity of lifting up the hand, an ancient form of swearing, Rev. 10:5, 6, when the angel swore by him that liveth for ever and ever, he doth it with his hand lifted up to heaven. So here, Ethiopia shall soon stretch out her hands unto God, that is, the inhabitants of Ethiopia, and of the Gentile nations, shall openly profess the God and Father of our Lord Jesus Christ to be their God, and they shall do it with the solemnity of an oath or covenant, as Israel did, Josh. 24:22. When Joshua told them, "Ye are witnesses against yourselves that ye have chosen you the Lord, to serve him." And in this manner have we, in this land, and neighbouring nations, lifted up our hand to God, declaring him to be our God, and ourselves to be his people, although, alas! these covenants have been scandalously broken, burnt, and in a great measure buried.

IV. The fourth thing was, to inquire, for what end, or upon what design, do sinners stretch out their hands unto God, when their hearts are touched by the power of the gospel.

Answer, in the following particulars.

1st, They stretch out their hands unto God, as helpless, lost, undone sinners, to a mighty Saviour, to help them out of the horrible pit and miry clay into which they had fallen, by their sin and apostacy in Adam, and in their own persons. When a sinner believes in Christ, he is just like Peter walking upon the waters; the waves and billows of God's wrath are just ready to swallow him up, whereupon he cries, "Lord, save me, I perish;" stretching out the hand to Christ for help. Lord, will the poor sinner say, I heard thy voice in the gospel, saying, "O Israel, thou hast destroyed thyself, but in me is thine help." Thou hast laid help upon one that is mighty, and I lay my help where thou hast laid it.

2dly, They stretch out their hands as rebels against Heaven, suing for peace at the hand of their offended Lord and Sovereign. All mankind commenced war against Heaven in the breach of the first covenant; every man by nature is enmity against God, and every sin is an act of rebellion; and, while sinners continue in a state of hostility against God, God is angry with them every day, and he says, he will wound the head of his enemies, and the hairy scalp of them that go on still in their trespasses. Now, when the sinner sees his sin and misery, and danger of falling into the hands of an angry God, he stretches out his hand for peace and reconciliation, because he hears that God is in Christ reconciling the world to himself. He sees the white flag cast out from heaven, with a proclamation, Is. 57:19. "I create the fruit of the lips, peace, peace to him that is far off, and to him that is near."

3dly, As guilty criminals, condemned in law, to receive the king's pardon and remission, according to the promise, Isa. 43:25. "I, even I, am he that blotteth out thy transgressions, for mine own name's sake." Oh! will the man say with David, Psal. 130:3, 4. "If thou, Lord, shouldst mark iniquity, O Lord, who shall stand before thee? But there is forgiveness with thee, that thou mayest be feared." And therefore, "God be merciful to me a sinner!" So David, Psal. 51:1. "According to thy loving kindness, blot out my transgressions."

4thly, They stretch out the hand as supplicants (Zeph. 3:10) and beggars to receive of God's alms. God says in his word, "If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not." Well, when the pride and legality of the heart is broken by the power of the gospel, the sinner comes a-begging at the door of grace and mercy, crying for a supply of all his wants. He hears God sits upon a throne of grace, calling the poor, blind, and naked, to come "without money, and without price, to receive grace and mercy to help in a time of need;" and therefore he stretches out the hand in a way of supplication, that God, for Christ's sake, may "supply all his need, according to his riches in glory by Christ Jesus."

5thly, The sinner stretches out the hand unto God, as a servant, to work the work of God, and to do whatsoever he commands him. "Lord, what wilt thou have me to do?" Acts 9:6.

6thly, As a soldier to fight the Lord's battles against sin, Satan, and the world: "Oh! do not I hate them, O Lord, that hate thee, and am not I grieved with those that rise up against thee?" Psal. 139:21.

7thly, As a blind creature, that needs to be guided in the way that he knows not. Isa. 42:16. "I will bring the blind by a way that they know not." Well, says the poor soul, Lord be a leader unto me, for "good and upright is the Lord, therefore will he teach sinners in the way," Psal. 25:8.

8thly, As the hand of a distressed child unto a tender-hearted father. No sooner is the heart of a sinner touched by the power of gospel grace but he begins to cry unto God, Abba, Father; Father, help; Father, heal; Father, relieve; and this is what the Lord delights in, and desires, as you see, Jer. 3:4. "Wilt thou not from this time cry unto me, my Father," and oh! how are his bowels sensibly touched with this cry; as you see in the case of the prodigal, Luke 15, and of Ephraim, Jer. 31:19. "Is he my dear son?" &c.

9thly, The hand is stretched out as the hand of the bride is stretched out to the bridegroom in marriage. God says in the gospel, "Thy Maker is thine husband; I will betrothe thee unto me for ever." Amen, says the poor soul; a bargain be it; from this time forward, I will call thee Ishi, my husband, Hosea 2:16. And thus that prophecy is fulfilled, Is. 44:5. "One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel."

V. The fifth thing was, to inquire whence it is that the hand is soon stretched out unto God, when the heart is effectually touched by the power of gospel grace.

Ans. 1st, Because the command of believing, or of stretching out the hand of faith unto God, is peremptory, and admits not of the least delay, 1 John 3:23. "This is his commandment, that we should believe on the name of his Son, Jesus Christ." From the first moment that this command of the King of kings and Lord of lords was intimate, there has never been one moment of time allowed you to continue in your unbelief; no, "To-day, if ye will hear his voice, harden not your hearts," Psal. 95:7 compared with Heb. 3:7 and 4:7.

2dly, The sinner, whose heart is touched, is aware of the dangerous condition he is into, before the hand be stretched out unto God in a way of believing. He is convinced that he is condemned already, and that the wrath of God abideth on him; he sees the avenger of blood pursuing him, and ready every moment to seize him, and therefore he will lose no time, but, like Ethiopia, soon stretch out his hand to God.

3dly, They soon stretch out their hands unto God, because God has been long stretching out his hand to them, Rom. 10, last, "But to Israel he saith (viz., by Isaiah, chap. 65:2.) All day long have I stretched out my hands unto a gainsaying and disobedient people." O, will the soul say, has God's hand been stretched out all day long unto me, and have I been disobedient, and pulled back my hand from him? O, if I have done so wickedly and foolishly, through grace, I will do so no more.

4thly, Because much precious time is already lost in the serving of sin, and the time to come is so uncertain and short, that it cannot be lippened to, Rom. 13:12, 13. "And that knowing the time, that now it is high time to awake out of sleep. The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light."

5thly, They soon stretch out their hand to God, because Christ has made them willing in the day of his power; he has made a discovery of his glory, beauty, and excellency, to their souls, whereby their hearts and wills are sweetly bended to an infalling with his own call, Psal. 110:3. "Thy people shall be willing in the day of thy power;" and then it immediately follows, "In the beauties of holiness from the womb of the morning; thou hast the dew of thy youth."

6thly, They soon stretch out the hand to God, because they are made to see, in gospel light, God's glory, and their own salvation, concerned in the matter. By faith in Jesus Christ, or a ready complying with the gospel call, we at the same time glorify God's faithfulness, power, wisdom, and other perfections; and likewise secure our own eternal salvation; for "whosoever believeth in him shall not perish, but have everlasting life," John 3:16.

VI. I might here also touch upon the certainty of the event. For here it is not said, Peradventure Ethiopia may stretch out her hands unto God, no, but it shall be so, Ethiopia shall stretch out her hands unto God.

Now, the certainty of the event turns upon these four things.

1st, Upon the purpose of God, which can never miscarry; "for the counsel of the Lord standeth for ever, the thoughts of his heart unto all generations." His decrees are like mountains of brass that are immoveable; and therefore, says the apostle, Rom. 11:7. "The election hath obtained it, and the rest were blinded." As many as were ordained to eternal life shall believe, shall stretch out their hands unto God.

2dly, Upon the purchase of Christ. God the Father gave a select company of Adam's posterity unto Christ, whom he redeemed, not by corruptible things, such as silver or gold, but by his own precious blood; and of all that the Father gave him, whom he hath bought with such a valuable ransom, he will lose none, but will present them to his Father at the end of the day, saying, "Here am I, and the children whom thou hast given me," Isa. 8:18, and Heb. 2:13.

3dly, Upon the promise of God recorded in his word, which is nothing else than the extract of the purpose of his heart. He has said, "Ethiopia, and the Gentile world, shall stretch out their hand unto God: Thy people shall be willing in the day of thy power: And all that the Father giveth me shall come unto God." And hath he pledged his faithfulness in the promise, and "will he not do it? Hath he spoken it, and shall it not come to pass?"

4thly, Upon the power and efficacy of divine grace, the iron sinew of the obstinate will is bended to an infalling with the offers of Christ, and of salvation through him; and therefore it is, that they quickly and readily stretch out the hand to God.

VII. The seventh thing is the use of the doctrine.

Use first shall be of Information.

See hence, first, the deplorable condition of sinners by nature, before the gospel is preached to them, and before gospel grace call them effectually. Why, like the Ethiopians, they were sitting in darkness, and in the region and shadow of death. Yea, not only they that want the gospel altogether, but they that have it and do not believe it, do not improve the means of grace and salvation, are resembled unto the Ethiopians, Amos 9:7. "Are ye not as children of the Ethiopians unto me, O children of Israel? saith the Lord;" no better than heathens and barbarians.

2dly, See hence the efficacy and power of the gospel, when accompanied with the Spirit of God. Why it, as it were, washes and changes the Ethiopian; it makes the sinner, who was stretching out his hands unto strange gods, to stocks and stones, to stretch out his hand unto the only living and true God. It changes the nature of the sinner, and "turns him from darkness unto light, and from the power of Satan unto God," Acts 26:18.

3dly, See hence that God had an ancient kindness for the Gentile nations, and that he had a mind to erect a church among them under the New Testament. Why, here is a prediction of it, Ethiopia shall stretch out her hands unto God." God's design of love unto us Gentiles broke out immediately after the flood, in the prophecy of Noah, "God shall enlarge Japhet, and he shall dwell in the tents of Shem;" and in the words of dying Jacob, Gen. 49:10, that upon the coming of Shiloh, unto him should the gathering of the people be. He is given for to be a light to enlighten the Gentiles, and for salvation unto all the ends of the earth. "He is set up for an ensign to the nations; to him shall the Gentiles seek, and his rest shall be glorious." O what manner of praise is it that this, and the like ancient prophecies, are now fulfilled, and that our lot is cast in the days of the New Testament, wherein the tabernacle of God is set up among the Gentiles, who were aliens from the commonwealth of Israel during the whole Old Testament dispensation, and that even, these isles of the sea are made to wait for his law; and that this day we have opportunity of keeping the solemn feast of his supper! O let us stretch out our hands unto God in a way of praise and thanksgiving, and let "songs be heard from the ends of the earth, even glory, glory to Jesus Christ the righteous," Is. 24:16.

4thly, See from this text and doctrine, that the door of faith and salvation stands wide open to all sorts of sinners, even though they be as black as Ethiopians, through their lying among the pots of sin, yet the grace of the gospel casts a favourable look towards you, as you see, ver. 13 of this psalm where my text lies, "Though ye have lien among the pots, yet (if ye stretch out the hand of faith unto a God in Christ) shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold." See, to this purpose, Is. 1:18; Jer. 3:1. And, therefore, let no sinner give way unto despairing thoughts, as if the grace and call of the gospel did not concern them, for sinners of all sorts and sizes are called, and have been actually brought unto Christ, who "came not to call the righteous, but sinners to repentance," Matth. 9:13.

5thly, See from this doctrine the folly and wickedness of the sin of unbelief, which is a drawing back the hand from God, instead of a stretching it out unto him. Hence unbelievers are said to stop the ear, and pull away the shoulder, Zech. 7:2, "and say unto God, Depart from us, for we desire not the knowledge of thy ways. What is the Almighty that we should serve him?" Job 21:14. O how many such are there who sit under the drop of the gospel! Sirs, remember that God will resent such treatment, Prov. 1:24–27, "Because I have called, and ye refused, I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof: I will also laugh at your calamity, I will mock when your fear cometh, when your fear cometh as desolation, and your destruction cometh as a whirlwind, when distress and anguish cometh upon you." The Ethiopians will rise in judgment against all such.

6thly, See from this doctrine how the covenant of peace and friendship is established betwixt God and the guilty sinner, in the day of conversion; why God's hand is stretched out all the day long, in the dispensation of the gospel, beseeching rebellious sinners to be reconciled to him, through the death and blood of his Son, whereby his justice is satisfied, 2 Cor. 5:19, compared with Is. 65:2. Now, in the day of conversion the sinner, like Ethiopia, stretches out his hand unto God. He casts away the weapons of war against God, and submits unto the offers of peace and reconciliation made in the gospel; he gives the hand unto the Lord, as the expression is, 2 Chron. 30:8; where good King Hezekiah, proclaiming the passover to Judah and Israel, exhorts them to yield themselves unto the Lord. The word in the original is, "Give the hand to the Lord." So that, when a sinner believes in Christ, he, as it were, strikes hands with the Lord, upon the footing of the great sacrifice of atonement. And this I take to be the meaning of that word, Psal. 50:5, "Gather my saints together unto me, even those that have made a covenant with me by sacrifice," alluding unto the ancient custom of cutting the sacrifice in twain, and passing between the parts of it, in making covenants between man and man, &c., Gen. 15:10–17.

7thly, See from this doctrine, wherein the essence either of personal or national covenanting with God doth consist. Why, it just lies in following the example of Ethiopia, which stretched out the hand unto God, in a way of faith and solemn profession, that the God of Christ shall be their God, and that the Father of Christ shall be their Father; and that in the strength of the grace that is in Jesus, promised in a new covenant of grace, they will cleave unto him by a personal holy walk and conversation; and that, through grace, they will cleave unto the doctrine, discipline, worship, and government, that he has appointed in his house, in his holy oracles. It must be a strange kind of a spirit, that either sets his people on edge against such covenants, or turns them to an indifferency about the public work and cause of Christ, as if it were not worth the contending for, or suffering for. When God commands us to "contend for the faith delivered to the saints," Jude 3, and to "stand fast in the liberty wherewith Christ hath made us free," Gal. 5:1. It appears evidently to be a plot of hell for burying a testimony for our solemn covenants, and for the reformation of Scotland, and for our encouraging judicatories to go on in their course of backsliding from the Lord, and his work and way.

8thly, See hence what is the proper duty of all, but especially of every one that is come up to keep the Lord's passover, even like Ethiopia, to stretch out the hand to a God in Christ, reconciling the world to himself, by the death and blood of his eternal Son. O, is there any soul in all this company, that will draw back the hand from receiving the Christ of God, his unspeakable gift? He and his righteousness, and whole salvation, is brought to our hand, that ye may receive him, as your own property, for ever. You stand absolutely in need of him; for, without him, you are undone. But I cannot stand at present upon motives.

Object. 1. "You bid me stretch out my hand to God, in order to receive his unspeakable gift; but, alas, I have nothing in my hand, no good to commend me to God."

Ans. Faith (when it comes to receive Christ), it is the beggar's hand, which comes not to give, but to get Christ, and all with him for nothing, Isa. 55:1. "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea, come, buy wine and milk, without money and without price." Rev. 22:17. "And the Spirit and the bride say, Come: And let him that heareth, say, Come: And let him that is athirst come; and whosoever will, let him take the water of life freely."

Object. 2. "My hands are so black with sin, the abominable thing that God hates, that I am ashamed and confounded when I think of stretching out the hand to Christ."

Ans. That moment ye lay hold on Christ, "ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God." See what black hands Peter's hearers had, Acts 2:23, and 3:14, 15, when they were reeking with the blood of Christ; yet the promise of life and salvation is tendered to them through Christ, by the apostle, ver. 38. "Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost: For the promise is to you, and to your children."

Object. 3. "My hand is quite withered and impotent, I cannot stretch out my hand, as you bid me."

Ans. If you imagine that it is I only, or any minister, that bids you stretch out the hand of your soul unto God, you quite mistake it; no, it is God himself that bids you stretch out the hand to him, and therefore, out with the withered hand as it is, make the mint, as the poor man did you read of in the gospel, and it shall be restored; for he gives power who commands.

Object. 4. "My heart draws back my hand; when I would do good, evil is present with me; so that, how to perform that which is good I find not."

Ans. If this complaint flow from a conviction of the sin of unbelief, and the prevalency of a body of sin, it is no bad symptom; for we find the apostle Paul, Rom. 7, hath the same complaint concerning himself. And therefore, poor soul, be not discouraged, for he who is the "Author and Finisher of faith, will strengthen thy weak hands, and confirm thy feeble knees."

THE KINGDOM OF GOD WITHIN THE SOUL OF MAN

LUKE 17:21.—For behold the kingdom of God is within you.

THE FIRST SERMON ON THIS TEXT

THE occasion of these words may be gathered from ver. 20, where you see a question moved by the Pharisees, "When the kingdom of heaven should come?" They had an ill-grounded notion of a temporal kingdom to be reared up by the Messiah; that he would relieve their nation from the Roman yoke, promote the grandeur of their Sanhedrim, make the members of it his peers and princes, his countrymen his life-guard, and all the nations of the world their vassals and tributaries. This, I say, was the carnal notion they framed in their minds of the kingdom of the Messiah; and they are fond to know when that happy time would commence. Unto this question of theirs Christ answers, ver. 20, 21, where he industriously waves their curiosity, as to the time of the Messiah's kingdom, and makes it his business to rectify their mistaken notion, anent the nature of it; and for this end he acquaints them.

1st, That the kingdom of the Messiah would have a silent entrance, without worldly pomp and splendour, which was but little regarded by God. And his kingdom cometh not with observation, or outward show and pageantry, as the word in the original may be rendered. When Messiah the Prince cometh into the world, men shall not, like the Athenian newsmongers, be saying of him, Lo, he is here! or Lo, he is there! As when a prince is going with his court from place to place, through his territories, he is in every body's mouth, and they are ready to make it their talk, "The king and his court is in this, or that, or the other place." Christ lets the Pharisees know, that they were but feeding themselves with mere fancies and delusions, while they imagined such things concerning the Messiah and his kingdom.

2dly, He lets them know, that the Messiah's empire and government was to be principally established in the heart and soul, where no prince but himself can reign, For behold the kingdom of God is within you. Where two or three things are to be considered:

1. The designation given to the Messiah's kingdom. It is called the kingdom of God. Christ, essentially considered, is God co-equal and co-eternal with his Father; and as he and the Father are the same in substance, equal in power and glory,* so they have one and the same kingdom, which ruleth over all. As Mediator, he is his Father's Viceroy; and his great business in this world was to reduce sinner's of Adam's family unto their allegiance to God, from which they had fallen, by the subtlety of Satan, the god of this world, who had drawn them into a confederacy with himself against God.

2. We have the seat of this kingdom of God. It is within you. In the margin it reads, "The kingdom of God is among you;" and so the meaning is, as if he had said, "You are inquiring after the kingdom of the Messiah, and are not aware that it is already begun to be erected, ever since the commencement of John the Baptist's ministry, who warned you that the kingdom of God was at hand; and now it is already begun. The gospel is preached; the truth of it is confirmed by miracles; the Messiah is already among you, and there are multitudes who already believe in him, and yet you take no notice of all."

But although this sense of the words be very agreeable both to the original and context, yet I shall at present follow the reading of our own translation, the kingdom of God is within you, which is also agreeable to the original; and so the meaning is, as if he had said, "You foolishly dream of a temporal kingdom to the Messiah, like that of the kingdoms of this earth; but you mistake it; my kingdom is of a spiritual nature, and it is the glory of my administration, that I do not so much govern the bodies and outward liberties of men, as their hearts and consciences. The principal throne of my kingdom is in the soul, the more noble part of the man."

3. We have the importance of this matter, in the note of attention, Behold; as if he had said, "Your error, with respect to the Messiah's kingdom, is of a dangerous tendency, and, if persisted in, will certainly terminate in your rejection of the true Messiah, and the ruin of the whole Jewish church and nation; and therefore attend to what I say concerning the spirituality of my kingdom, as a thing of the last consequence; for behold the kingdom of God is within you. If I do not reign in your hearts, by the power of my grace and spirit, you can have no benefit by my administration."

The doctrine I mention is this, "That the kingdom of Christ in this world is of a spiritual nature, and is principally seated in the heart and soul within man;" The kingdom of God is within you.

We find Christ asserting this, when before the bar of Pilate, to be judged for his life, John 18:36, "My kingdom (says he) is not of this world: If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: But now is my kingdom not from hence." As if he had said, "Thou hast no reason to entertain any jealousy of my kingdom and government, as though it had any tendency to hurt or disturb Cæsar's government; for it is wholly spiritual, relating to the hearts and souls of the children of men, to reduce them to their obedience and duty they owe, both to God and to one another." Accordingly we find that, through the whole of the Scriptures, his dealings are with the heart or inward man, Psal. 51:6, "Thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom." "My son (says the Lord by Solomon) give me thine heart." He stands at the door of the heart and knocks; and it is the everlasting doors of the heart that are summoned, with so much solemnity, to be lifted up unto him, Psal. 24:7. But I do not stand farther, at present, in the confirmation of a truth so plain. It will be further evident in the prosecution of the doctrine, which, through divine assistance, I shall attempt in the following order and method.

I. I would inquire a little into the situation and government of the heart, before the kingdom of God come to be erected.

II. I would inquire a little into the nature of this kingdom of God, that is said to be within us.

III. Why it gets the designation of a kingdom, and the kingdom of God.

IV. How, or after what way, this kingdom comes to be erected.

V. Give some qualities of this kingdom of God.

VI. Show how much the face of affairs within is changed to the better, when the kingdom of God is reared up.

VII. Make some application of the whole.

I. The first thing is to inquire a little into the melancholy situation of the soul, or of the inward man, before the kingdom of God be reared up by the power of divine grace.

In general then you would know that, before the kingdom of God come to be within us, our hearts are just a cage of unclean birds. I will tell you of some sad guests that are within doors, before the kingdom of God be set up in the heart.

1st, The devil is within. There are few bodily, but many spiritual possessions in our day, for he rules and "works in the hearts of the children of disobedience," Eph. 3:2. He sits as commander in chief there, and he says to one lust of the heart, Go, and it goes; and to another, Come, and it comes, to do him service, and promote his interest in the world. Some, when cast into a passion, and injured by their neighbour, are ready to say, "The devil is in such or such a person." Although such a way of speaking discovers little of the fear of God, yet it is a certain truth, of every unconverted person, the devil is really in him; he reigns and rules in the hearts of the children of disobedience. It is his mint and forge, where he frames all his engines for dishonouring God in this visible world. Hence he that commits sin is said to be of the devil. They are his brats and offspring, the seed of the old serpent, "Ye are of your father the devil," for ye do his work, says Christ, speaking of the Jews.

2dly, The world and its vanities are within before the kingdom of God come to be within, Eccles. 3:11, says Solomon, concerning the natural man, whose portion is in this life; "Also he hath set the world in their hearts;" that is, God, in a way of righteous judgment, gives up men unto sensual and earthly affections, so that the serpent's curse cleaves to them, Gen. 3:14, "Upon thy belly shalt thou go, and dust shalt thou eat." The man is sensual, not having the Spirit of God, but the spirit of this world, which makes him to lie grovelling among the dust of the earth, feeding himself with ashes, which are rank poison to his soul, "for to be carnally minded is death," Rom. 8:6.

3dly, All the rotten stuff of a depraved nature is within; every imagination of the thoughts of the heart is evil only, and continually evil. Wickedness, yea, desperate wickedness, is within the heart, before the kingdom of God be reared up there. Atheism lodges there; "for the fool hath said in his heart that there is no God." Enmity against God lodges there; "The carnal mind is enmity against God, and is not subject to the law of God, neither indeed can be." Pride is within, which is just the poison of the old serpent, that he infused into our nature; "The wicked, through the pride of his heart, will not seek after God," Psal. 10:4. What but the pride of the heart keeps sinners from submitting to the righteousness of Christ, and going about, with the Jews, to establish their own righteousness? What but the pride of the heart makes the sinner, like Laodicea, to imagine that he is "rich, and increased with goods, and stands in need of nothing?" What but pride makes them to say to God, "Depart from us, for we desire not the knowledge of thy ways? What is the Almighty that we should serve him?" Job 21:14, 15. "We ourselves are lords, and will come no more unto thee." Unbelief, which calls God a liar, is within, in its full reign, before the kingdom of God come to be set up. O, how much need of that caution, Heb. 3:12, "Take heed, brethren, lest there he in any of you an evil heart of unbelief, in departing from the living God." It is because of the universal ascendant that the sin of unbelief has among sinners under the gospel, that the complaint is so often repeated, "Who hath believed our report?" The darkness of hellish ignorance is within; by nature "we are alienated from the life of God, through the ignorance that is in us."

Not to multiply particulars upon this head, the heart, as Christ informs us, is the very source of all wickedness that is perpetrated upon the face of the earth; for "out of it proceed evil thoughts, murders, adulteries," perjury, and all manner of profanity, Mark 7:21. It is first acted in the heart before it be acted in the life; hence is that exhortation unto Jerusalem, which every one may apply, "O Jerusalem, wash thine heart from wickedness, that thou mayst be saved; how long shall vain thoughts lodge within thee?"

Thus I have given you a short view of what is within doors, before the kingdom of God come to be within.

II. The second thing is to show, what is this kingdom of God which he sets up in the heart and soul of man, which is so full of wickedness by nature.

For understanding this you would know that God is said to have a fourfold kingdom—his kingdom of nature, his kingdom of providence, his kingdom of grace here, and his kingdom of glory hereafter.

1st, His kingdom of nature. When God gave a being unto this world, and all the creatures that are in it, he appointed them certain laws, whereby they were to be governed unto the ends he had before him, in giving them a being. Thus, as the God of nature, he gives laws unto the celestial luminaries of sun, moon, and stars, to observe their annual and diurnal motions. And by the same laws of nature, the "birds of the air, the beasts of the field, the fish of the sea, and all that passeth through the paths of the seas," are guided unto their proper ends, with as great order and regularity, as though they were inspired with reasonable souls. By these laws of the God of nature, seed time and harvest, summer and winter, day and night, observe their seasons. This I say is called God's kingdom of nature.

2dly, There is his kingdom of providence, whereby he upholds and governs all his creatures, and all their actions, making them subservient to his own glorious design. And here his government is not tied so down to the laws of nature, but he can counteract them whenever he has a mind; he can invert the order of nature, and stop and countermand his creatures from following their natural course, as when he stopped the motion of the sun in the days of Joshua, and made it return back in the days of Hezekiah; when he restrained the fire from consuming the three children, and the lions from tearing Daniel; and made the waters of the Red Sea to stand up in heaps till Israel had passed through, and the waters of Jordan to run back to their fountains. There is not any creature but is under the command of his providential kingdom and government. This his kingdom "ruleth over all things in heaven, and things on earth, and things under the earth;" angels, men, and devils, and all creatures above or below do his pleasure.

3dly, There is this kingdom of his grace, where he erects his throne of grace, and displays the riches of his grace and love among the children of men, which is just the church militant.

4thly, His kingdom of glory, or church triumphant in heaven, where he reigns among saints and angels for ever.

Now, it is the third—viz., his kingdom of grace—that I now speak of. Now, God's kingdom of grace in this world, it is divided into that which is visible and invisible.

1. God's visible kingdom of grace is either universal, consisting of all through the world, that have a credible profession of faith in Christ, and subjection to him, as their Judge, King, and Lawgiver; or it is more particular, consisting of a society of men, professing the name of Christ in a nation, in a province, in a country, or yet in a particular family; for we read of the church of God in a house or family. But then,

2. We are to consider that God has his invisible kingdom, made up only of real believers, who are joined to the Lord Jesus as their Prophet, Priest, and King, not only by the bond of an outward profession, but by an inward participation of his Spirit of faith. This invisible kingdom, I say, is made up of believers only, and they are called his invisible church or kingdom, because his government is principally seated in the hidden man of the heart, which is not obvious to the ocular inspection and observation, but only as the fruits of his internal government in the heart flow out in the life and walk; and hence it is that Christ here says, The kingdom of God is within you. And by it I understand the work of grace in the heart of a sinner, whereby every faculty and power, both of sold and body, which naturally were in rebellion against God, are new moulded, and brought in subjection unto the Lord. The darkness of the mind is made to give way to "the light of the glory of God in the face of Jesus Christ;" the rebellion of the will to yield unto God's will of grace, precept, and providence; the affections, which were scattered among a thousand vanities, are made to centre upon God in Christ, as their proper and ultimate object.

Now, this kingdom within the soul, it is described to us variously in Scripture by the Spirit of God. I shall name a few of these scriptural characters of it, because we can have no right notions of divine and supernatural things, except we regulate our conceptions of them by the revelation of the word.

(1.) Then, it is sometimes called, a being born again, John 3:6. "Except a man be born again, he cannot enter into the kingdom of God." This was such a mystery unto Nicodemus, that he says, though a master in Israel, "Can a man be born when he is old? Can he enter the second time into his mother's womb, and be born?" As in the natural birth, the child is brought out of the dark cell of its mother's belly, into this roomy and lightsome world, and that with much pain and travail; so in the new birth the sinner is brought out of the dark vault of nature, where it never saw the sun, into a world of grace, where the Lord is its everlasting light; and this cannot be accomplished without violence done unto corrupted nature, which occasioneth for the most part violent throws and pangs, like these of a travailing woman.

(2.) I find it sometimes called a new creation, 2 Cor. 5:17. Our natures are so miserably marred by the fall, that when God comes to erect his kingdom within us, he finds no pre-existent matter out of which to form it; and therefore the same creating power that was put forth in framing of the heavens, and laying the foundations of the earth, must be put forth in rearing up his kingdom in the soul.

(3.) Sometimes it is expressed by a liberating of the captive from his bondage and prison in which he is shut up, Isa. 61:1.

The sinner is led captive by Satan at his will; he has the cords and bonds of iniquity wreathed about the poor soul, and has him shut up in a dungeon of darkness, that he cannot see his sin and slavery, or the way of his escape. Now, when Christ, the Captain of salvation, comes by his word and Spirit, to rear up the kingdom of God in the soul, he breaks in pieces the fetters of captivity; he says to the prisoners, Come forth, and to him that sits in darkness, shew thyself. And whom the Son thus makes free, they are free indeed, preferred unto the glorious liberty of the children of God.

(4.) It is called a revealing of Christ in the soul, Gal. 1:15, 16. "It pleased God to reveal his Son in me. The vail and face of covering is rent, and the light of the knowledge of the glory of God in the face of Jesus Christ shines into the heart," whereby the man, that was formerly darkness, becomes light in the Lord. And in this light of the Lord, the man, who was blind, is made to see light clearly, insomuch, that he wonders at every thing in the revelation of the word, especially he falls a-wondering at the glory of Christ's person and undertaking, saying, "Without controversy, great is the mystery of godliness: God was manifested in the flesh." He wonders at the glory of the divine attributes and perfections displayed in his person and work, saying, "Who is a God like unto thee?" Micah 7:18.

(5.) It is called a-being joined to the Lord; he that "is joined unto the Lord is one spirit." The man now begins to hold Christ as a new Head of influence and government. He quits the first Adam as a covenant head, and becomes dead to all expectation of life and righteousness by Adam's covenant, and is married to a better husband. He quits the devil as his head and ruler, the old head of apostacy and rebellion, and joins himself to the Lord Jesus as his Head, and holds him as a Head from whom, as by joints and bands, he has nourishment ministered, whereby he is made to increase with the increase of God, Col. 2:19.

(6.) It is sometimes called a resurrection, Eph. 2:1: the sinner is dead in trespasses and sins, and behold he stinketh, as it is said of Lazarus, John 11:39. He is quite putrefied in the grave of sin, "no soundness in him, from the sole of the foot, even unto the head," no principle of life; but when God comes to set up his kingdom within, the spirit of life which is in Christ Jesus, enters, and makes him a partaker of the first resurrection; the dry bones are made to live, by the blowing of the four winds of the influences of the Holy Ghost.

(7.) It is sometimes called God's workmanship; ye are "his workmanship, created in Christ Jesus unto good works," Eph. 2:10, and Philip. 1:6; it is called a good work, "He that hath begun a good work in you, will perform it until the day of Jesus Christ." The erection of this spiritual kingdom in the soul is the work of God, it carries the peculiar stamp of God upon it; and it is a good work, because it is a work whereby the ruins of the fall of Adam are repaired, and the image of God is restored, &c.

Many other names are given in Scripture unto this kingdom of God in the soul; for instance, it is called a being dead to the law, and a being married unto Christ. Sometimes a being drawn with the cords of a man, and bands of love. Sometimes the baptism of the Holy Ghost. Sometimes an opening of the eyes of the blind, and a turning from darkness unto light. Sometimes a being saved, and called with an holy calling. Sometimes an opening of the heart; a lifting up of the everlasting gates to Christ. Sometimes a circumcising the heart to love the Lord. These, I say, and many other scriptural accounts we have of it, and here it is called the kingdom of God within a man. Which brings me to

LUKE 17:21.—For behold the kingdom of God is within you.

THE SECOND SERMON ON THIS TEXT

III. THE third thing proposed, which was, to inquire why this kingdom of grace in the heart is called a kingdom, and the kingdom of God.

1st, A kingdom, you know, is the common residence of the king.

So the renewed heart is the residence of "the King eternal, immortal, and invisible, the only wise God." Isa. 57:15. "Thus saith the high and lofty One that inhabiteth eternity, whose name is holy, I dwell in the high and holy place," unto which no man can approach, and "with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." The gracious soul is built up "an inhabitation of God through the Spirit; I will dwell in them, and I will walk in them, saith the Lord." The expression is amazing, it imports a fixed residence, and that with wonderful pleasure and satisfaction.

2dly, A kingdom has its laws by which it is governed.

So in the heart of the believer the law of God is established; "I will put my law in their inward parts, and write it in their hearts," Jer. 31:34. It is said of the righteous man, "The law of his God is in his heart, none of his steps shall slide," Psal. 37:31. The grace of God doth not teach or lead to lawless liberty in sin; no, but it teaches to deny "all ungodliness and worldly lusts, and to walk soberly, righteously, and godly, in this present world." Indeed the doctrine of grace floating in the head, may possibly lead men of corrupt hearts, through their own mistaken notions of the grace of God, to argue as some did in the apostle's days, "Let us sin, that grace may abound." But the grace of God, when it fastens upon the heart, it teaches to deny all ungodliness. And how doth it teach this? But by engraving the law of God in the heart, or by casting the heart into that mould of holiness that the law of God requires, and then the man delights "in the law of the Lord after the inward man;" and having a transcript of the law within, obedience to it in the outward walk becomes just the man's element, so that he "rejoices and works righteousness, and remembers the Lord in his ways; my soul breaketh for the longing that it hath unto thy righteous judgments at all times," Psal. 119:20.

3dly, A kingdom hath its courts of equity, where right and wrong are determined.

So there is a court of justice established in the spiritual kingdom which is set up within, I mean the court of conscience informed and instructed. The law of God being written on the heart by the finger of the eternal Spirit, conscience, God's deputy, reads and understands it, and either accuses or excuses, according as his actions are agreeable or disagreeable unto the law of God, which he has given him as the rule of his obedience. It is true there is something like this to be found in the Heathen, and men who are yet in a natural state, as you see, Rom. 2. But when the kingdom of God comes to be set up in the soul, the great Lord of the court he purges it from dead works, whereby it had been defiled and stupified, supports the authority of his own deputy, renews his commission, and commands every action of the heart or life to be strictly tried and examined at its bar, declaring, that what conscience, according to his law, binds on earth, shall be bound in heaven, and what it approves on earth shall be approved in heaven. And hence comes that tenderness of heart and life that is to be found among those that are truly exercised unto godliness, which the world are ready to ridicule, under the notion of needless nicety, and precise singularity, and what not; and are ready to think it strange that they run not with them unto the same courses of riot or defection. Why, the matter is this, the man is afraid if he walk as others do, he shall transgress the law of God which he finds in his heart, and so be arraigned and condemned before the bar of his own conscience, and have the sentence ratified in heaven by the Lord of the conscience; and before he run the risk of a condemning conscience, and a frowning God, he would rather have all the world glooming and looking down, well knowing that the smiles of the world and their mirth and jollity will do him little service when under the challenges of an awakened conscience, and the terror of an angry God; whereas, if God and his deputy approve of him in his way, he is capable to rejoice in tribulation, distress, famine, nakedness, and all outward misery, saying with Paul, "Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not in fleshly wisdom, but by the grace of God, we have had our conversation in the world."

4thly, A kingdom hath its treasury and storehouse. We frequently hear of the public treasures of the king.

So this spiritual kingdom of God that is within has its storehouse; but, with this difference, that the stores of other kingdoms are within them, but the storehouse of this invisible kingdom lies without it, namely, in Christ, who is the Head of the kingdom; for, it hath "pleased the Father, that in him should all fulness dwell,—that out of his fulness we should receive grace for grace," Col. 1:19; John 1:16. And herein lies one of the principal differences between God's way, with Adam in innocency, under a covenant of works, and his way with believers under a covenant of grace. God gave Adam the flock in his own hand, with a promise of life if he improved it, and a threatening of death and eternal ruin if he lost and spent it; but, in the covenant of grace, God will not trust man with the flock, but he has laid it in the hand of Christ, as the Head of the new covenant, and the promise of life is not made to us directly, but to him, and all that embrace him by a faith of his own operation; for "this is the record that God hath given unto us eternal life, and this life is in his Son, and he that hath the Son, hath life," 1 John 5:11, 12.

5thly, A kingdom commonly has its enemies, both foreign and intestine, with whom it wages war.

Just so is it with the kingdom of God reared up in the heart by the power of divine grace. It has foreign enemies with whom it is continually grappling. Satan, the god of this world, and all his auxiliaries, "the lust of the flesh, the lust of the eye, and the pride of life," are continually at war to ruin it. Hence is that of the apostle, "We wrestle not against flesh and blood only, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places." And then this kingdom is at war with the intestine enemy of indwelling sin, remaining atheism, remaining enmity, unbelief, pride, carnality, hypocrisy; these lie lurking in the secret corners of the soul, waiting all opportunities to betray it into the hand of the devil and the world from without; and therefore the poor believer is obliged to keep even his own heart with all diligence. Many a hot battle has the grace of God within, with indwelling corruption, when none in all the world knows it; "the flesh lusteth against the Spirit, and the Spirit against the flesh, and these two are contrary the one to the other;" which made the apostle Paul to cry, "I find a law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am, who shall deliver me from the body of this death."

6thly, A kingdom hath its magazines for military provision. We read of David's armoury in the kingdom of Israel, where did hang the shields of the mighty.

So this kingdom of grace within has its armoury, from which it is furnished with weapons, and all necessary provision for carrying on the war against Satan, the world, and indwelling corruption; and the armoury of this kingdom is none other than the word of God, Eph. 6:11. We read of the whole armour of God, whereby we are enabled to stand against the wiles of Satan. There we are directed, ver. 14, to have our loins girt about with truth, God's own girdle, for "truth is the girdle of his loins and reins;" the righteousness of Christ revealed in the gospel is to be our breastplate, to defend against all charges and accusations from the devil, the world, or an accusing conscience. Our feet, ver. 15, are to be shod with the gospel of peace, which is the preparation against the rough and thorny paths we may travel in, following the Lamb whithersoever he goes; and then, ver. 16, faith fraughted with the belief of the word, is a shield that defends the soul against all the fiery darts of Satan. The hope of salvation, ver. 17, and immortality brought to light in the gospel, is a helmet that defends the head against all the showers of temptation that may come from the devil, and the world. And the word of God, skilfully managed in the hand of faith, is the sword of the Spirit's furnishing, which both defends the soul and offends the enemy, and puts him to flight. Thus this kingdom has its armoury.

7thly, A kingdom has its confederates, with whom it is in league, offensive and defensive.

So has this spiritual kingdom of God in the soul; God himself in Christ is its great and glorious Confederate. At the same time that he disannuls the man's covenant with hell, and his agreement with death, he makes with him an "everlasting covenant, even the sure mercies of David," Jer. 32:40, "I will make an everlasting 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 shall not depart from me." By virtue of this covenant, he is engaged to be their "God for ever, and their Guide even unto death;" to go with them "through fire and water; to strengthen, help, and uphold them with the right hand of his righteousness:" whatever battle they are engaged in, to stand at their right hand, to save them "from them that would condemn their soul:" and whatever piece of work or duty he calls them to, to work in them "both to will and to do of his own good pleasure;" and that he "will never, never, never leave nor forsake them." And thus you see upon what account the work of grace in the soul is called a kingdom. Like a kingdom it is the residence of the great King; it has laws by which it is governed, it has a court of equity where all iniquity is condemned, it has its treasury that is inexhaustible; it has its wars, foreign and domestic, it has its magazines for military provision, and its confederates with whom it is in league, even a reconciled God in Christ, who makes "a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground," Hos. 2:18.

LUKE 17:21.—For behold the kingdom of God is within you.

THE THIRD SERMON ON THIS TEXT

IV. THE fourth thing was, to inquire how this kingdom comes to be erected in the soul.

The apostle, we find, gives an account of this, 2 Cor. 10:4, 5, under the notion of a great king, with his armies, invading an enemy's country, laying siege unto his strongholds, reducing them by force of arms unto his obedience; "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." Where, to illustrate the matter in hand, we may notice these few things.

1st, The state and condition of the heart and soul of man, when God, by the power of his Word and Spirit, comes to make an attack upon it, in order to establish his kingdom; it is in a state of hostility, fortified as with strong holds, walls, and high towers and bulwarks, against all attacks that may be made upon it. Unbelief, ignorance, pride, self-conceit, carnal wisdom and policy, and the like, they are the strong holds that the devil has reared up in the heart of man against God, and against the power of his word; through the power of natural corruption, the sinner is so depraved that he is wholly in the devil's interest, in covenant with death, and in an agreement with hell. And hence it comes that, when ministers of the gospel, according to their commission, begin to mount the batteries of the law against their corruptions, and come close home to them, to hit their beloved idols, crying aloud, and not sparing them, they are ready to storm and rage, accounting them their enemies.

2dly, We may notice the designation given to our work, who are ministers of the gospel. It is called a warfare, and, if we be true to our trust, faithful to God and to the souls of men, we may lay our account with many a hot battle with the lusts and corruptions of men. And hence it is that we shall commonly find faithful ministers of Christ, the very butt of the malice of hell and its emissaries; the strength of battle is against them, commonly in a day of persecution; they may resolve with it to have all the engines of hell employed to ruin them and their ministry. Sometimes, and commonly, the enemy attempts to ruin their name and character by reproach and calumny, in order to render their ministry useless. Sometimes they contradict and attempt to weaken it by nibbling at their doctrine, as the Pharisees did at the doctrine of Christ himself. Sometimes harassing them with prosecutions before their courts, for disobedience unto their iniquitous laws, as the Jewish Sanhedrim did the apostles of Christ, Acts 3 and 4. Sometimes persecuting them even unto the very death, as we see frequently verified in Christ, and many of his prophets, under the Old, and also under the New Testament. Why, what is the matter that faithful ministers are thus the butt of the world's malice? Why, the matter is, they are engaged in a warfare against the lusts and corruptions of the world, and by their testimony they torment them that dwell upon the earth; and therefore they "make war against the witnesses (Rev. 11:7), and go about to kill them, and cast out their names as evil, and their dead bodies in the streets," that they may be rid of them, and of their testimony both; and because of these and the like hardships they meet with, they are sometimes, through the weakness of nature, put to cry with Jeremiah, "Wo is me, my mother, that thou hast born me a man of strife, and a man of contention unto the whole earth," Jer. 15:10.

3dly, We have the design of this warfare that ministers of the gospel are employed in. It is not to destroy the persons, or ruin the worldly interests of men, but to save their souls, by rescuing them from the slavery and bondage of Satan, and their own lusts, and bring them into the glorious liberty of the sons of God; or, as the apostle expresses it in the close of the fifth verse, "to bring every thought into captivity unto the obedience of Christ." Sinners are the devil's captives, led about by him in the chains of their own lusts: and so much are they in love with the devil's slavery, that every imagination of the thoughts of their heart is evil only, and continually evil. Now, the design of our warfare, as ministers of Christ, is to proclaim liberty unto the captives, to free them from their slavery, and to reduce them unto their ancient allegiance and obedience unto the King of kings and Lord of lords. And for this end we set the trumpet of the law to our mouth, to warn sinners of their danger, if they continue in the devil's service, and to emit the joyful sound of the gospel trumpet, proclaiming the glorious fulness, suitableness, and excellency of Christ, and the love of God to lost sinners through him; that, by these cords of a man, and bands of love, we may bring "every thought of their heart into captivity to the obedience of Christ, and of God in him, as their only Judge, King, Saviour, and Lawgiver," Is. 33:22.

4thly, We have the weapons that ministers of the gospel are to make use of in invading Satan's kingdom, in order to the rescue of his prisoners and captives; negatively they are not carnal, not physically carnal. We are not commanded by our great Master to advance or carry on the warfare of his kingdom, with the Popish and Mahometan weapons of fire and sword. Christ never taught his followers to make use of the force of arms, to dethrone kings, and overturn kingdoms, in order to set up his government in the world. When Peter drew the sword on his behalf, he orders him to put it up, for all "they that draw the sword shall perish with the sword." And as the weapons of our warfare are not physically, so are they not morally carnal; that is, the conquest of souls unto the obedience of Christ, is not carried on by the wisdom of words, high strains of oratory or of human eloquence, like some preachers in our day, who go to the pulpit under a pretence of preaching Christ crucified, and instead of that study to tickle the ears and fancies of men with a jingle of fine words, dry heathenish harangues of morality, or at best mere legal stuff, turning the gospel of Christ, with their conditions and qualifications, into a new-fashioned covenant of works, just like the Pharisees of old, who took away the key of knowledge, and instead of opening the gospel door of salvation to poor perishing sinners, shut it up, and would "neither enter in themselves, nor suffer others to enter in," who had a desire after it. I say Christ's kingdom in the heart was never advanced by such weapons as these. The weapons that faithful ministers make use of are not carnal but spiritual; namely, the "word of God, which is the sword of the Spirit," Heb. 4:12. "The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Both law and gospel are comprehended under the notion of the sword, or these are the two edges thereof.

1. The law preached in its spirituality and extent, rigour and severity, is an engine to be made use of for battering down the devil's kingdom. Indeed, there is a way of preaching the law that will never harm the kingdom of Satan; Seneca's and Plato's morals never converted any to Christianity. The Pharisees preached the law to the people, but then they pared off the spirituality of it, and confined themselves to the bare letter, which made men to imagine that they might be saved by their own obedience, and thus they settled them upon a sandy foundation. The way of preaching the law, so as to pull down Satan's strong holds, is to preach it as Christ himself preached, particularly in his sermon upon the mount, by entering into its spirituality, as ransacking the souls and consciences of men, and showing how, by the least sinful thought or word, they become thereby liable unto eternal wrath and vengeance, according to that of the apostle, Gal. 3:10, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." By this way of preaching the law, men become dead to the law, sin becomes exceeding sinful, it revives and appears in its native hellish hue, whereby the sinner dies to all conceit of his own ability, strength, or righteousness, and thus it is a schoolmaster to lead us unto Christ, that we may be justified by faith.

2. Another weapon or edge of the sword of the word of God, is the gospel of the grace of God through an incarnate God, a crucified Christ. "We preach Christ crucified (says the apostle), to the Jews a stumbling block, and to the Greeks foolishness; but to them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." "I determined not to know anything among you (says Paul to the Corinthians), save Jesus Christ, and him crucified." By this weapon it was that the apostles of Christ invaded the devil's kingdom of darkness, whereby the idols of the heathen nations were brought down, the devil's oracles silenced, his slaves and votaries brought over to the obedience of Christ, and the Mosaic economy unhinged; and it is nothing but a vain chimera and imagination of men's brains, destitute of the true knowledge of religion and Christianity, who think they advance the interest of Christ in the souls of men by any other means. Now, we are told here that these weapons of law and gospel are mighty through God. It is not they are mighty through our eloquence, or through the excellency of the instrument; no, no, Paul may plant, and Apollos water, but it is God that gives the increase; all depends upon the concurring efficacy of the Spirit of the Lord: "Not by might, nor by power of man, but by my Spirit, saith the Lord of hosts," Zech. 4:6. "He puts the treasure in earthen vessels, that the excellency of the power may be of God and not of man," 2 Cor. 4:7.

3. We may notice the glorious effects produced by these weapons of the word, the artillery of Christ's kingdom. What execution do they by the Spirit of God? "They pull down strong holds; they cast down imaginations, and every high thing that exalteth itself against the knowledge of God, and bring every thought into captivity to the obedience of Christ." Where again briefly we may notice

(1.) The great end aimed at by the artillery of the gospel, committed into the hands of ministers and ambassadors of Christ. It is twofold:

[1.] To convey the knowledge of God; and [2.] To bring them to the obedience of Christ.

[1.] I say, to bring them to the knowledge of God: "For this is life eternal, to know the only true God, and Jesus Christ whom he hath sent." Sinners have lost all saving knowledge of God, of his nature, of his will, of his perfections, insomuch that they are alienated from the life of God, through the ignorance that is in them. Now, the design of the gospel revelation is to make God known as he is in Christ, reconciling the world unto himself; to publish his name to be "the Lord God, merciful and gracious, forgiving iniquity, and transgression, and sin," that so knowing the excellency of his loving kindness, they may be engaged to "put their trust under the shadow of his wings."

[2.] Another end of the gospel revelation is to bring sinners unto the obedience of Christ, and of God in him. God has set his Christ as King in his holy hill of Zion; he has appointed all flesh to hear and obey him, to receive the law, and all the discoveries of the mind of God, from him. It is his will "that all men should honour the Son, even as they honour the Father;" and for this end he hath "highly exalted him, and given him a name which is above every name, that at (or in) the name of Jesus, every knee should bow, of things in heaven and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of his eternal Father," Phil. 2:9–11. Now, when these designs of the gospel revelation are obtained, the victory is the Lord's, and the kingdom of God is reared up in the soul. But,

(2.) We may notice the strong opposition that lies in the way of the sinner's being brought to the knowledge of God, and obedience of Christ. Why, there are strong holds, imaginations, high things, and swarms of disobedient thoughts.

[1.] By strong holds, I think we are principally to understand original sin, which is called strong holds in the plural number, because it is seated in every faculty and affection, and because of the many fastnesses that original sin has in the heart, so that, when it is beat out of one lying refuge, it retires and lurks in another; and it is called strong because of its advantageous situation, even in the very heart, Rom. 7:20–23, called "sin that dwells in us; a law in our members." It is seated in the darkened mind, deceitful heart, obstinate will, seared conscience, irregular passions and affections. It is strong, being founded in our natures, conveyed by natural generation, "I was shapen in iniquity, and in sin did my mother conceive me;" strong because of its impenetrable nature, called therefore a heart of stone, proof against attacks either from mercy or judgment; "Thou hast stricken them, but they have not grieved, thou hast consumed them, but they refused to receive correction; they made their faces harder than a rock; they refused to return," Jer. 5:3.

Again [2.] In the heart of man there are imaginations or reasonings that oppose themselves unto the erection of the spiritual kingdom in the heart. When God's method of grace and salvation is revealed; when the mystery of a Trinity of persons in one God, the mystery of the union of the two natures in the person of Christ, the mystery of regeneration and sanctification by the Spirit of Christ, and of justification by imputed righteousness without the works of the law, the mystery of the life of faith on the Son of God, and of union to him by faith, and of receiving out of his fulness grace for grace; I say, upon hearing of these, and the like supernatural mysteries, carnal reason is ready to start up and say, How can these things be? They cannot go down with corrupt reason, the wisdom of God is foolishness unto man, and hence it comes that we have got a set of preachers in our day who explode all the supernatural mysteries of the gospel; they make their own corrupted reason the standard of revelation, and whatever their reason cannot comprehend, that must be set aside as a piece of enthusiastic nonsense, or mystical divinity, that nobody can comprehend: these professing themselves to be wise, they become fools. A rational religion, as Mr Thomas Halyburton observes, is like to be the ruin of religion in our day and generation.

Again [3.] The apostle tells us here of high things in the heart, that exalt themselves against the knowledge of God, and the entrance of this spiritual kingdom; by which I understand principally the pride, vanity, and self-conceit of the heart of man by nature, which is ready to vent itself in language like that of Laodicea, Rev. 3:17, "I am rich, and increased with goods, and have need of nothing;" or, like that of the proud Pharisee, Luke 18, "God, I thank thee that I am not as other men are: I fast twice in the week, I give tithes of all that I possess." Every man in a natural state sits mounted upon an imaginary throne of self-conceit. He is conceited of his own wisdom, though he be born like a wild ass's colt; conceited of his own righteousness by the law, though it be no better than filthy rags; conceited of his own strength and ability to do what is pleasing to God, although he "be not sufficient of himself to think a good thought;" conceited of his own fulness, though he "be wretched, miserable, blind, poor, and naked;" conceited of his own purity and holiness, clean in his own eyes, though he be not washed from his iniquity. These are high things that stand in the way of the erection of the kingdom of God in the soul

[4.] There are swarms of rebellious thoughts every day, and hour, and moment, bullering up from the source of corruption in the heart; and these taking up their lodging in the soul, every thought and imagination being evil only, and continually evil; every thought of the natural heart which is enmity against God being an act of rebellion against the authority of Christ. So you see what strong opposition there is in the heart against the erection of this kingdom.

(5.) We may notice what execution is done in a day of power upon all these, when Christ comes to set up his throne; strongholds are pulled down, imaginations and reasonings are cast down at the foot of divine revelation, high and proud conceits are levelled, and rebellious thoughts reduced to the obedience of Christ. Take up the scope of this in the following particulars, relating to the way of erecting and maintaining the kingdom of God in the souls or hearts of men.

[1.] Then, God by the power of his Spirit, accompanying the revelation of the word, batters and shakes the foundation of the strongholds of sin and self in the heart; insomuch, that the rocky heart, which before seemed impenetrable, begins to shake and quake within the man, and, through a sense and apprehension of the wrath of God, begins to cry, "What shall I do to be saved? Is not my word a hammer, saith the Lord, to break the rock in pieces?" Jer. 23:29.

[2.] A window is opened, as it were, in the dark vault of the mind, whereby a beam of light is let in, and there is a twofold beam that shines into the heart.

1. A beam of law-light, whereby the vermin of hell that is in the soul, is discovered, and the wrath of an infinite God ready to fall down and grind it into powder.

2. A beam of gospel-light, discovering Christ in his glorious fulness and excellency, every way suited unto the soul's necessity, 2 Cor. 4:6, 7, "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ."

[3.] Christ being discovered, the heart is summoned to surrender and open unto him, as "the Lord of hosts, the King of glory, the Lord mighty in battle," Psal. 24:7; upon which the iron sinew of the will gives way, the gates of brass, and bars of iron, whereby the heart was shut against the Lord, are all broken in pieces by the arm of Jehovah, and the soul is so willing to entertain him, that it cries, as Psal. 118, "Open unto him the gates of righteousness, for blessed is he that cometh in the name of the Lord to save us."

[4.] Christ, by his Spirit, comes in and takes possession of the heart, as his temple and dwelling-place, saying of it, as he said of Zion of old, "This is my rest, here will I dwell," Ezek. 36:27, "I will put my Spirit within them." And thus we are built up an "habitation of God through the Spirit: If any man open unto me, I will come in, and will sup with him, and he with me."

[5.] Being come into the heart, he repairs the breaches and ruins that had been made upon it by sin and Satan while in their possession; he proceeds to garnish and deck his dwelling-place with his own furniture, so that the soul which had lien among the pots, becomes "as the wings of a dove covered with silver, and her feathers with yellow gold;" and like the "King's daughter, all glorious within," Psal. 68:13, and 45:13.

[6.] Satan, and sin, and self being dethroned, a new government is erected, Christ is set up and proclaimed King; his laws intimate, and not only intimate, but, as I said before, written and engraven on the heart, as with a pen of iron. The law of faith to be believed, and the law of commandments to be obeyed, as the only rule of life, unto every one of which the soul says, Amen. O this and that, and the other precept or promise, "is a faithful saying, worthy of all acceptation," 1 Tim. 1:15.

[7.] The soul being thus conquered and captivated to the obedience of Christ, is admitted to new privileges and immunities, some of which are presently possessed, and others secured by the oath of God and his gracious promise. Sin is presently pardoned, its debt paid, and all former obligations to wrath cancelled, "I, even I, am he that blotteth out thy transgressions, for mine own sake." The man's person is accepted by virtue of his union with Christ, the Lord our Righteousness, Eph. 1:6, "He hath made us accepted in the beloved." He has a new name given him; formerly his name was a child of the devil, a transgressor from the womb; but now he gets the new name of a son, a child of God, and this is an "everlasting name, that shall never be cut off," Isa. 56:5, "As many as received him, to them gave he power to become the sons of God;" he becomes an heir of the kingdom, "If sons, then heirs, heirs of God, and joint heirs with Christ." Now God says to the man, "All are yours, and ye are Christ's, and Christ is God's: He is admitted to fellowship and communion with God, Father, Son, and Holy Ghost; I will sup with him, and he with me." The Lord says to the man, "Eat, O friend, drink, yea, drink abundantly, O beloved." The soul is brought "into the banquetting house, and God's banner over it is love;" and it can say in some measure "Now verily my fellowship is with the Father, and with the Son Christ Jesus." A royal guard is set about the soul, the guard of the divine attributes, and a guard of angels for his defence, "As the mountains are round about Jerusalem, so the Lord is about that soul; henceforth, even for ever, the angel of the Lord encampeth round about them that fear him." He has the earnest and pledge of the inheritance of glory given him, "In whom also, after that ye believed, ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance."

[8.] War (as you heard) is proclaimed against all other lords and lovers, but Christ himself, and they treated as usurpers and invaders of his kingdom and privileges. "Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred; I count them mine enemies." And thus Christ, as a glorious Conqueror, having got possession, he keeps possession of the heart and soul to the very end, saying, "I will never leave thee nor forsake thee; be thou confident of this very thing, that he which hath begun a good work in thee, will perform it until the day of Jesus Christ," when he shall present thee before his Father, without "spot or wrinkle, or any such thing." And so much for the manner of erecting this kingdom of God in the soul.

LUKE 17:21.—For behold the kingdom of God is within you.

THE FOURTH SERMON ON THIS TEXT

V. THE fifth thing in the method was to give you some of the excellent qualities and properties of this kingdom of God in the heart.

You have four of them in a cluster, Rom. 14:17, where the apostle tells us, "that the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost."

1st, He lets us understand, that this kingdom is not of a carnal, but of a spiritual nature; for it is not meat and drink. The men of the world, whose portion is in this life, their cry indeed is, "What shall we eat? what shall we drink? wherewith shall we be clothed?—Who will show us any of this world's good?" But the man who has the kingdom of God within him, is taken up with things spiritual and eternal; he looks not at "things that are seen, but at things that are not seen." He has meat to eat that the world knows not of; for the food of this kingdom is the hidden manna; he "eats the flesh and drinks the blood of the Son of man." The glorious mystery of the incarnation and satisfaction of Christ, viewed and applied by faith, affords him many a sweet meal that the world knows nothing about.

2dly, The apostle tells us that it is a kingdom of righteousness. Wherever God reigns, "righteousness and judgment are the habitation of his throne." When he comes into the heart of a sinner, he makes him to submit unto the imputed righteousness of Christ, calling and owning him by that sweet name, Jer. 33:6, "This is his name whereby he shall be called, The Lord our Righteousness." And then by his Spirit he implants a principle of inherent righteousness for sanctification, which influences the man to the study of holiness in all manner of conversation, so that holiness to the Lord becomes the beautiful badge and livery of the kingdom, Psal. 110:3.

3dly, It is a peaceable kingdom, or rather a kingdom of peace; the "kingdom of God is not meat and drink, but righteousness and peace." These are sweetly connected together, Is. 32:17, "The work of righteousness shall be peace, and the effect of righteousness shall be quietness and assurance for ever." What a calm does it bring into the soul, when, upon the imputation of the righteousness of Christ, God says to the soul, "There is now therefore no condemnation to him that is in Christ Jesus; because the righteousness of the law is fulfilled in him;" all the storms of law terrors are then hushed into a pleasant calm; and what serenity and tranquillity doth it yield to the soul, when it is helped, with simplicity and godly sincerity, to have its conversation in the world, Psal. 119:165, "Great peace have they which love thy law;" Gal. 6:16, "As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. Their peace is like a river, and their righteousness like the waves of the sea." This peace is so great a part of the kingdom of God within, that we find the saints in Scripture refusing to throw it up; no, to please the greatest potentates, as in the case of the three children, Dan. 3:4. And when through untenderness at any time they have been left to disturb the peace of the kingdom of God within them, they would give a world to have it recovered; as we see in the case of David, Psal. 51. He had broken the peace of the kingdom of God within him, by his murder and adultery, in the case of Bathsheba and Uriah. Well, how doth he roar and cry, as if his bones had been all out of joint, Psal. 51:8; 32:3, 4.

4thly, It is a very joyful kingdom; "The kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost." While this kingdom, I mean the work of grace in the heart, is in a prosperous condition, and is maintained in its purity and power, there is an air of joy and pleasure to be seen through every corner of the kingdom, and the joy of the soul is like the joy of harvest, or the joy of them that divide the spoil, upon the back of a victory. While the streams of the pure river of the water of life, that proceedeth out of the throne of God and of the Lamb, waters the soul, the kingdom of God within is glad, Psal 46:4, and its joy is such as adds no sorrow; in the midst of the joy of the wicked their heart is sorrowful, and their triumph is short, for a moment. But it is otherwise here, there is perpetual ground of joy and triumph, to them that have the kingdom of God within them. Hence are these and the like commands and calls to the righteous, "Be glad in the Lord, and rejoice ye righteous: and shout for joy all ye that are upright in heart; rejoice evermore, and again I say rejoice." Unto these I add,

5thly, That it is a hidden and mysterious kingdom, therefore called "the hidden man of the heart," 1 Pet. 3:4. The way of its erection is a mystery, as Christ tells Nicodemus, John 3:8, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit." The way of its subsistence and preservation is a mystery, for it is maintained by an invisible communication between Christ in heaven and the poor soul upon earth; this kingdom "holds the Head Christ, from which all the body as by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God." The affairs of this kingdom are such a mystery unto a blind world, that they just wonder at the believer what he is doing, while he is pursuing the interests of the kingdom of God within him, "I am a wonder unto many (says David), but God is my strong refuge;" and indeed they are set for signs and wonders in Israel at this day, Is. 8:18.

6thly, It is a very pleasant and delectable kingdom, exceeding glorious and beautiful; and no wonder, for it is just "the beauty of the Lord our God upon the soul," Psal. 45:13. "The King's daughter is all glorious within; her clothing is of wrought gold." The Spirit of God takes the glory of Christ, decks the soul with it, 2 Cor. 3:18, "We all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord." Ye have a very lofty account of the glory of this spiritual kingdom, Is. 54, even when it is covered with affliction, and tossed with the winds and waves of adversity and trouble; when the world can see no form or comeliness about it, ver. 11, 12, "Behold I will lay thy stones with fair colours, and lay thy foundations with sapphires; and I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones."

7thly, It is an honourable kingdom; and no wonder, for it is the kingdom of God. There is a greater tribute of honour and glory levied to him out of this kingdom than from all the world beside, "This people have I formed for myself, they shall shew forth my praise." Hence believers are called trees of righteousness, the planting of the Lord, in whom he will be glorified; and that soul that has the kingdom of God within it, becomes truly honourable. They are made "kings and priests unto God—a chosen generation, a royal priesthood, a peculiar people—the excellent ones of the earth," and more excellent by far than the rest of the world, Is. 43:3, 4, "Ever since thou wast precious in my sight, thou hast been honourable; and I have loved thee, therefore will I give men for thee, and people for thy life; I gave Egypt for thy ransom, Ethiopia and Seba for thee."

8thly, It is a most expensive and dear bought kingdom unto the Son of God; it cost him the travail of his soul before it could be reared up in the heart. Every grain of grace wrought in the soul by the Spirit of the Lord is the purchase of blood, and that not common blood, but of the best blood of the whole creation; "We are not redeemed by corruptible things, such as silver and gold, but with the precious blood of Christ; the redemption of the soul is precious," and had ceased for ever, unless this ransom had been found for it.

9thly, It is a thriving and flourishing kingdom; "the righteous shall flourish like the palm tree, he shall grow like the cedar in Lebanon," Psal. 92:12. It is true, indeed, this kingdom doth not always flourish and grow in a sensible way and manner, for it is most oppressed and borne down with the strength of temptation, affliction, and trouble; hell and earth are continually seeking to stifle and suppress it; but yet it is habitually flourishing, for out of weakness it becomes strong. The great King, he rules so dexterously in this kingdom, that he makes the very attacks of the enemy subservient to, yea, and all crushing dispensations to resolve in the advantage of the true interests of this kingdom, according to his promise, Rom. 8:28.

10thly, It is a lasting, and an everlasting kingdom; and no wonder, for it is the kingdom of God. The everlasting God is the King of this kingdom, and "his kingdom is an everlasting kingdom, and his dominion that which shall not be destroyed," Dan. 7. It is built upon an everlasting foundation, even Christ the "Rock of ages—a Stone, a tried Stone, a precious corner Stone, a sure foundation and if this foundation;" could be destroyed, what should the righteous do? Its charter is an everlasting covenant, Jer. 32:40, "I will make an everlasting covenant with them." It is surrounded with walls that are everlasting, even the perfections of an infinite God which are round about it, as the mountains are about Jerusalem. Thus I have given you some of the qualities of this spiritual and invisible kingdom of God that is within the soul of the believer.

VI. The sixth thing was to show how much the face of affairs is changed to the better by the erection of the kingdom of God in the soul.

I have much prevented myself as to this, by what is already said upon the former head. I only add that, by the erection of this new kingdom, the government is quite altered from what it was before. For,

1st, There is a new King upon the throne of the heart. Christ, "the King of kings, the Prince of the kings of the earth," rules where Satan had his seat; and O, what a happy change is this! the Prince of life to reign in stead of the god of this world, &c.

2dly, There are new laws introduced into the kingdom; "the law of the Spirit of life in Christ Jesus," instead of the law of sin and death. Sin gave laws to the soul, and was wholly under its command, but now the man is under the law to Christ, 1 Cor. 9:21.

3dly, New liberty is brought in, instead of former bondage. The man was under bondage to sin, Satan, the world, the curse, death; but now he is made free by the Son, and so he is free indeed, advanced to the "glorious liberty of the sons of God." Liberty to serve the Lord, and to run the way of his commandments, &c., Psal. 119:32.

4thly, There is a new light introduced, instead of former darkness, therefore said to be "translated from the power of darkness into God's marvellous light;" the Sun of righteousness arises, and the Lord becomes the man's everlasting light, and his God his glory, Isa. 60:19.

5thly, The man gets a new spirit, "Not the spirit of the world, but the Spirit which is of God, whereby he knows the things that are freely given him of God; (it is said of Caleb and Joshua, that they were men of another spirit than the rest of the wicked Israelites), "a spirit of wisdom and revelation, a spirit of grace and supplication," Zech. 12:10.

6thly, The man gets a new will, instead of the rebellious will and iron sinew; he is made willing to fall in with the will of God; "Lord, what wilt thou have me to do?" Acts 9:6.

7thly, A new object of trust and confidence is set up in the soul. Formerly he trusted in an arm of flesh, but now he trusts in the living God; formerly he trusted in lying refuges, but now he trusts only in the foundation God hath laid in Zion, Isa. 28:16.

8thly, A new hope. Formerly he hoped in a thing of nought, but now with Israel, his hope is in the name of the Lord, in a God in Christ, and he flees for refuge unto the hope set before him in the gospel, and his hope, like an anchor, "enters into that within the vail, whither the Forerunner is for us entered," Heb. 6:18, 19.

9thly, He gets a new love to the Lord, instead of former enmity against God; so that he can say in some measure of sincerity, that he "loves the Lord his God with all his heart,—soul,—strength,—and mind." He himself delights in the Lord, and the "desire of his soul is unto his name, and the remembrance of him," Isa. 26:8.

10thly, There is just a new heart given the man when the kingdom of God is set up. The heart before was a stony rocky heart, that would not yield either to the word or rod of God. But now he has got the heart of flesh, Ezek. 36:26, "A new heart also will I give you, and a new Spirit will I put within you." And from hence it is, that the thoughts of the heart take a new turn. The thoughts which wandered after every vanity, do now run after God, after the living God. So that the man can say in some measure, "My meditations of him are sweet, and I will be glad in the Lord: When I remember thee upon my bed, and meditate on thee in the night watches, my soul shall be satisfied as with marrow and fatness." Thus you see there is a wonderful change effected by the erection of this kingdom of God in the soul.

VII. The seventh thing in the method was, the Application of the whole.

And the first use may be of Information in the particulars following.

1st, Hence see the riches of God's love, and the freedom of his grace in erecting his kingdom in the worst part of the whole creation of God, even in the heart of a sinner, which is deceitful above all things and desperately wicked;" the very seat of sin and Satan, pride, enmity, unbelief. O the freedom of his grace! "His ways are not as our ways, nor his thoughts as our thoughts." Is this the manner of man? No, it is a way peculiar unto God himself.

2dly, See hence whence it is that believers are so highly valued beyond the rest of the world in God's esteem, and why he has such a care of them beyond others. He will reprove kings for their sakes. He will give men for them, and people for their life. He adjusts the whole of gospel ordinances for their edification; gives "apostles, prophets, evangelists, pastors, teachers, for perfecting them." He calculates and adjusts the whole of his providential administrations for their advantage, Deut. 33:28, "He rides upon the heaven in their help, and in his excellency on the sky." Why, what is the matter that there is such ado about them beyond others? Why? the matter is this, the kingdom of God is within them; and ye know a king levels the whole of his administration for the benefit of his kingdom.

3dly, See hence the error of these who prefer the world's great ones to Christ's little ones, in the administration of the affairs of his visible kingdom upon earth. Why, it must be a dangerous error to set aside these, and denude them of the privileges of the kingdom, who have the kingdom of God within them; and prefer these, who perhaps have the devil, and the world, and sin reigning in their hearts, because providence has given them something of the pelf of this world beyond their neighbours. Who so fit to choose officers in the kingdom of Christ, as they that have the kingdom of God within? I fear there will be a sad reckoning ere all be done, for the injuries that are done to these whom "God has chosen, rich in faith, and heirs of the kingdom," however poor they be in this world. Perhaps some may be thinking there is no need of such discourse now, after what has been done of late; but, Sirs, I own I am of another mind, and will be so, through grace, till I see the foxes taken that have spoiled, and still are spoiling, the vines, Cant. 2:15.

4thly, See hence the difference between Christ's kingdom and the kingdoms of this world. Why, other kings rule over the bodies and states of men; but Christ's kingdom relates to the spirit and conscience; and they that impose any thing on the subjects of Christ, that is inconsistent with his laws and liberties, they invade the prerogative of Christ, they impose upon his kingdom, and they that do so will pay for it. "It were better for them that a millstone were hanged about their neck, and they cast into the midst of the sea," than to offend these that have the kingdom of God within them. He will resent it, Luke 17:2.

5thly, See hence that heart religion is a thing that God principally regards, Psal. 51:6, "Thou desirest truth in the inward parts." Sirs, all our flourish of a profession, our reading, hearing, communicating, is but the offering of swine's blood on God's altar, without this, see Isa. 1:11–14, Psal. 78:35–37.

6thly, See hence a good reason why the saints of God should walk circumspectly, and "be holy in all manner of conversation." Why, they should watch and pray, and stand upon their guard against all sin in heart and life, and avoid all appearance of evil. Why, the kingdom of God is within them; and have they not good reason to watch and be upon their guard against every thing that may disturb or disquiet the peace of the kingdom. The peace of a kingdom is a most valuable blessing. O Sirs, be upon your guard against all sin, in whatever shape it may appear and present itself, for it will break the peace of the kingdom of God, and if any parley be entertained with these enemies, he will make all the kingdom tremble with his frowns.

7thly, See why faithful ministers do travel in birth for the conversion of sinners. Why, they are concerned to have the kingdom of Satan overturned, and the kingdom of God reared up in the souls of their hearers.

8thly, See hence whence it is that the saints and faithful ministers of Christ will stand up for the prerogatives of Christ, and the privileges of his subjects, upon their utmost peril. Why, the kingdom of God is within them, and therefore they cannot but be zealous for their King, and his prerogatives. Some folk now-a-days are come that length, as to think and say, that these worthies who suffered in the late times of persecution, died as a company of fools, when they would not redeem their lives, by saying, "God save the king." Would you know what was the matter with them? Why, by acts of parliament, the prerogative of Zion's King was taken, and set upon the head of King Charles and King James, and they declared, "In all causes, not only civil, but ecclesiastical, head." And they could not find freedom in their consciences, to pray that God might save a man in his usurpations upon the prerogatives of Christ the King of Zion, whose kingdom they had within them, especially when they knew the enemy would interpret their praying in these terms, a praying for their prosperity and success in such a wicked way. Sirs, they who now-a-days talk at that rate, know little of true tenderness of conscience, or of true zeal for the glory of Christ, as the alone Head and King of his church.

9thly, See hence the true spring of reformation in a church or land, and the true spring also of defection and backsliding. Why, when the Spirit of the Lord erects the kingdom of God within, especially in the hearts of magistrates or ministers, men of power and influence; then reformation work goes on apace, men then put to their hands heartily to the building up of Zion; every one then is ready to lend a lift to help up with the Head-stone of the corner. But when the kingdom of God is not within, men lose heart and hand to the work of the Lord, and fall a-work to daub with carnal wisdom and policy, which quite spoils and mars the building, instead of furthering it. What was it that made parliaments, and assemblies, and people of all ranks go so clean to work about the year 1638, and the year that followed it, to advance a work of reformation, and to engage themselves by solemn covenant to maintain it? And what makes the work go on so slowly now? Why, if folk, especially men of influence and power, had the kingdom of God within them, which, alas! is much wanting now-a-days, otherwise there would not be so much daubing with untempered mortar as there is. O Sirs, if ever ye would see the Lord's work thrive again in the land, pray that the same Spirit may be poured out from on high, that he may lay the foundation of the work by setting up his kingdom in the heart of kings, nobles, gentry, ministers, elders, and all ranks of people in the land; and then the hearts of the children will be turned to their fathers, and we may expect to see the church of Christ in this land, "looking forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners, Cant. 6:10.

10thly, See hence a good reason why honest people who have a real principle of grace, cannot submit unto the ministry of intruders, who enter the house of God some other way than by the door of a lawful call and ordination; and why they scruple to join with these that take such men by the hand, or help them and encourage them in their intrusions. Why, folk that have the kingdom of God within them, they cannot think of committing the custody of the kingdom of God, and the concerns thereof, unto men who want the King's call and commission; and they can never think that they who thrust themselves into the priest's office for a piece of bread, will be much concerned to build up and advance either Christ's invisible kingdom within, or his visible kingdom. I fear there are too many foul fingers about matters of this kind among us at this day, and if the coat fit any that are now hearing me, let them put it on.

11thly, See hence the true spring and foundation of zeal for the public cause and interest of Christ; why, it is laid in the erection of the kingdom of God within the soul. Whence is it that the zeal of God's house doth eat up some of the saints? Whence is it that they prefer Jerusalem to their chief joy, and are ready to sacrifice their worldly all for the public cause of Christ in the land or place where they live? Why, the spring of their zeal lies here, they have got the kingdom of God within them; and, Sirs, allow me freely to tell you, that it is good to be zealously affected in a good thing; it is good to be on the Lord's side, in so far as you know his cause; but beware of laying stress upon this, that you are upon the right side of the question; for folk may have a zeal of God, and yet that zeal not be according to knowledge, and therefore will but go a short way in the Lord's reckoning. Folk may cry, "The temple of the Lord, the temple of the Lord, the temple of the Lord are these," and make a great ado and noise about the public interests of the church, and yet want an inward principle and an outward practice correspondent unto such a profession, the Lord declares that such are but "a smoke in his nose, a fire that burneth all the day."

A second use of this doctrine may be of trial and examination.*

LUKE 17:21.—For behold the kingdom of God is within you.

THE FIFTH SERMON ON THIS TEXT

I PROCEED now to the third use of this doctrine, namely, of Exhortation.

1st, To all in general.

Is it so that God has a spiritual and invisible kingdom in the hearts and souls of his people? Then, Sirs, let me exhort you to make way for the entry of the "Messiah, the Prince, the Lord of hosts, the King of glory," that he may rear up the kingdom of God within you. "His kingdom (he hath declared) is not of this world, it is seated in the heart and soul; and, Sirs, we that are ministers of the gospel come as the heralds of this great King, summoning you to surrender, and cast open the everlasting gates of your souls unto him. Perhaps some of you may think the ministers' words are but wind, it is a vain summons without authority; but, Sirs, the sound of our Master's feet is behind us; and therefore, if you will not hear us, hear himself speaking, and remember that his words are directed to every soul, young and old, within these walls. Psal. 24:7, "Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in." The summons is repeated and doubled again, ver. 9, "Lift up your heads, O ye gates, even lift them up, ye everlasting doors, and the King of glory shall come in." And, in case you ask his name, in whose authority we summon you, saying, "Who is this King?" see an answer to that inquiry, ver. 8–10, "The Lord strong and mighty, the Lord mighty in battle. The Lord of hosts, he is the King of glory, Selah." See if you dare sit his summons; if you do, remember it will be to your cost, and upon your peril.

But now, to illustrate this exhortation a little, and enforce it, I shall obviate and answer a few questions, that may be readily moved upon such a summons.

Quest. What is it that you call us to, when you require us, in the name of Christ, to lift up the gates of our souls and hearts to him?

I answer, this lifting up the everlasting gates of the heart to the Lord is one of the expressions of faith; hence we are told, when Lydia believed, the Lord opened her heart while Paul preached, Acts 16:14; Rev. 3:20, says the Lord there unto Laodicea, "Behold I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." So here, believing in Christ is called a lifting up of the gates or doors of the heart to the King of glory. Now, there is a two or threefold door that is opened to Christ, when a sinner believes in him.

1st, The door of the mind or understanding must be opened to know him, and apprehend the way of salvation through him. Hence faith is not a blind but a seeing grace. "Look unto me, and be ye saved. Thine eyes shall see the king in his beauty." The eye of the mind is shut and blinded by Satan the god of this world, but in believing it is opened to "behold the beauty of the Lord, and the excellency of our God."

2. The door of the will is opened, so as to fall in with him as a Prophet, Priest, and King, for "wisdom, righteousness, and sanctification." Psal. 110:3, "Thy people shall be willing in the day of thy power." The will, in believing, embraces the revelation made of him, and by him, in the word; as a Prophet, submits unto his righteousness, as its only defence against the charge of the holy law, and receives the law from his mouth, as its only King and Lawgiver.

3. The door of the affections is cast open unto him. The love, the joy, the delight, and desire of the soul must centre and terminate upon him as the supreme good, and upmaking all of the soul, saying, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." So that, when we call you to lift up the everlasting gates to the King of glory, we call you to surrender your whole souls unto him, understanding, will, and affections; and, in your doing so, he comes in and sets up his kingdom within you.

Now, because we deal not with stocks and stones, but with intelligent and rational beings, therefore we must deal with you by rational arguments, to east open the doors of your hearts unto the Lord Jesus, for it is in this way that he persuades and enables the soul to entertain him. And, O Sirs, look up to the Lord, that the concurring power of his Spirit may come along with what is said.

1. Then, will you consider who he is that calls for entry? It is none other than the "Lord of hosts, the Lord mighty in battle; he who doth according to his will in the army of heaven, and among the inhabitants of the earth." But lest this awful and terrible name should make you afraid, take a view of his name, as it is proclaimed, Exod. 34:6, "The Lord passed by before him, and proclaimed, The Lord, the Lord God merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin." O Sirs, that which fortifies the enmity of the heart against God is ignorance of that revelation that he has made of himself from a throne of grace, or as he is in Christ. We conceive of him as an implacable and inexorable Deity, and, by conceiving of him thus, natural enmity against God is fortified, and our minds quite alienated from him, through the ignorance of God; he is "in Christ, reconciling the world to himself." Sirs, whenever God is seen, and taken up in the gospel glass, he is seen to be a God of grace, mercy, love, and every way amiable; and it is the view of this that makes the heart to open to him. Hence it is that God is at so great pains, in the word, to take off the prejudices that sinners have taken up against him, by wrapping himself up in our nature, in the person of the eternal Son, and by declaring, under the solemnity of an oath, that he bears no ill will to us; "As I live, saith the Lord God, I have no pleasure in the death of the wicked."

2. Consider in what quality or capacity he comes in, when the everlasting doors of the heart are opened to him. He comes in the capacity of a lawful proprietor. Sin, Satan, and the world are but intruders; the heart is God's property; it was his seat before sin entered, why then should he not have his own? He comes in the quality of a Protector; and, as a King, he is obliged to protect his kingdom in the soul. He protects the soul against all challenges and accusations from the law, saying, there is no condemnation against this man. He protects against the roaring lion that seeks to devour you; "the God of peace shall tread Satan under your feet." He protects against the malice of the world; "In the world ye shall have tribulation, but in me ye shall have peace. Be of good comfort, I have overcome the world." He comes in the quality of a rich Provisor; "All things are yours: my God shall supply all your needs, according to his riches in glory, by Christ Jesus." He comes in the quality of a wise Manager, bidding you cast all your cares on him. The King takes the burden of all the affairs of the kingdom upon himself.

3. Consider the advantages that shall accrue to you by casting open the everlasting doors to the King of glory. Why, he will set up his kingdom within you. I told you, in the doctrinal part, what sort of a kingdom it is that he rears up in the soul. In a word, the King of glory will dwell in you, and walk in you; he will be to you a Father, and all the privileges of children shall be yours; "The Lord God is a sun and shield; the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly."

4. Consider the extreme danger of refusing to open unto him, till you get the kingdom of glory within you. (1.) You are under the power of darkness; there is just a hell of darkness in the soul till Christ be admitted. (2.) You are dead in sin, under the absolute power and reign of it. (3.) You are under the dominion of Satan, the god of this world; he has a law-right to tempt you here, and torment you hereafter. (4.) You are under the curse of God, and the wrath of God abides on you; and how will you bear that burden?

5. Consider how fond he is to have his kingdom set up within you, and how loth he is to take a refusal. (1.) He calls for access. "Open unto me. My son, give me thine heart." (2.) He knocks, and repeats his knocks and calls. See how often they are repeated, Is. 55:1–13. (3.) He waits for a good answer from the sinner, waits that he may be gracious, and waits till his locks are wet. He, as it were, is content to reason the matter with sinners, and to answer all their objections.

Object. 1. Says the sinner, I am such a guilty sinner, and my sins so aggravated, that he will never come in to set up his kingdom in my heart. Ans. Why, says the Lord, "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins."

Object. 2. Says the sinner, I am wretched, miserable, blind, poor, and naked. Ans. Why, says the Lord, that shall be no impediment, "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear, and anoint thine eyes with eye salve, that thou mayest see."

Object. 3. To what purpose is all this? I have no power to open my heart unto him. Ans. "It is he that works both to will and to do." If thou wilt, thou shalt not want power. The blame in Scripture is laid upon the will: "I would, and ye would not," Matth. 23:37.

Object. 4. My will, indeed, is like an iron sinew, like a stone that will not yield. Ans. Well, in this case plead the promise, Ezek. 36:26, "I will take away the stony heart out of your flesh, and I will give you an heart of flesh;" and that promise, Psal. 110:3, "Thy people shall be willing in the day of thy power."

Object. 5. What if I be not elected? Ans. That is none of your business; at first instance, yield your hearts unto him, and ye shall know your election, and that he has indeed "loved you with an everlasting love."

I shall conclude this exhortation with a few advices. Would you have the kingdom of God within you? Then,

1. Be convinced that the devil has his kingdom within you by nature, and that every thought and imagination of your heart is evil. The flaw lies here: Folk imagine they have good hearts towards God, till they be convinced that they are desperately wicked, and until—I despair that ever you will get any good by the gospel. That vain imagination must be brought down; and for this end be much in studying the law in its holiness and spirituality.

2. Receive and entertain the word of the King, for this is the King's chariot of state in which he makes his entry; we receive the Spirit by the hearing of faith: this is the weapon whereby he subdues rebels.

3. Be much in viewing the glory of Christ, for at the sight of him the heart opens. "We, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord."

4. Put up that petition he has put in thy mouth, "Thy kingdom come." O, he is ready to hear the petition which he himself dictates, and believe that he will hear it, because it is of his own compiling. O wrestle, and wrestle by faith fixed on his promise.

5. Put the key of the heart in his own hand, and plead earnestly that he may give it a turn, and press and urge him with his own word of promise, Psal. 110:3. "Thy people shall be willing in the day of thy power." Sirs, do not stand out under a pretence of inability, for he is so ready to enter into thy heart, and set up his kingdom within thee, that he is willing to take the whole work on himself; he makes the duty ours, but he makes the work his own. "Work out the work of your salvation with fear and trembling; for it is God that worketh in you both to will and to do of his own good pleasure," Phil. 2:12, 13.

Secondly, I come to offer a word to believers who have the kingdom of God within them. You, who by the power of the eternal word and Spirit of Christ, have been determined to submit to the authority of him whom God has set as King in his holy hill of Zion, saying, "The Lord is my King, the Lord is my Judge, the Lord is my Lawgiver." Have the strongholds of thy understanding, will, and affection, been brought into captivity unto the obedience of Christ? Is this the case? Then I offer you (1.) a word of consolation; (2.) Of advice and exhortation.

1st, A word of consolation and encouragement to you who have the kingdom of God within you. Here is ground of consolation that, as his visible kingdom in the world shall be perpetual to the end of time, so his invisible kingdom, or work of grace in thy heart, is an everlasting kingdom, and "his dominion that which shall never be destroyed." Hell and earth may invade it, and indwelling sin may make insurrection, but the "gates of hell shall never prevail against it," to destroy it utterly. And I will tell you of some securities or strong bulwarks, whereby this kingdom in the heart is preserved.

1. Then, it is secured by the unalterable love of God, "The mountains shall depart, and the hills be removed, but my kindness shall not depart from thee." The sense of his love may be withdrawn, so far as the soul may cry, "The Lord hath forsaken me, and my Lord hath forgotten me;" but that shall not be, "for he rests in his love, and changes not."

2. The purpose of God is a noble security for the preservation of this kingdom of God within you, Rom. 8:28. They are said to be called according to his purpose, the erection of the kingdom of God in the heart is just the execution of the decree, "Whom he did predestinate, them he also called. And we are predestinate to be conformed to the image of his Son." Now, is it possible that the purpose of God can be frustrate? No, no, "The counsel of the Lord shall stand." The golden chain of salvation cannot be broken, or one of the links of it be loosed," Rom. 8:30, "Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified."

3. The indenture that the Son of God entered into with his Father, from eternity, in the counsel of peace, secures this spiritual kingdom. When God the Father gave a company of the lost race of Adam unto Christ, he engaged that he would set up his kingdom within them, repair his image, carry on the work of sanctification in them, till he had made them meet for glory; and that at the last day he would deliver up the kingdom to his Father, and say, Here am I, and the children thou hast given me; here I present them without spot, or wrinkle, or any such thing. And God the Father, upon this engagement and undertaking of his Son, promised that he should "prolong his days, and the pleasure of the Lord should prosper in his hand." So that the counsel of peace between the Father and Son must come to nought, before this kingdom of God can be destroyed."

4. The blood and righteousness of Christ secures this kingdom. Christ has purchased a church for himself. Before he could, by his word and Spirit, take possession of one soul in all Adam's family, he behoved, as their Surety, to fulfil the precept, and to underly the penalty of the law, and to pour out his soul unto death. He comes to the kingdom and government by the expense of his royal blood, and is it to be supposed that his kingdom, which he has bought with the blood of his heart, shall be ruined by sin, Satan, or the world, if he have an arm to defend it? No, no, I will give unto them eternal life, and they shall never perish, neither shall any man be able to pluck them out of my hand. And this he speaks of his sheep, for whom he laid down his life, John 10:15 and 28 compared.

5. The covenant of grace and promise secures this kingdom of God within you. This covenant is well ordered in all things, and sure, and contains all the salvation of his people. "The covenant of my peace shall never be removed. My covenant I will not break, nor alter the thing that is gone out of my lips." See how the work of grace is secured by this covenant, Jer. 32:39, "And I will give them one heart and one way, that they may fear me for ever." Ver. 40, "And I will make an everlasting 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 shall not depart from me."

6. The effectual call that the Lord gave thee when he called thee unto his kingdom and glory. He called thee from the power of darkness, and translated thee unto the kingdom of his dear Son; and this call secures the possession of this kingdom of God within thee, for his gifts and callings are without repentance; and how can it be otherwise, seeing he calls them according to his purpose.

7. Thy union with Christ, believer, secures the preservation and the perfecting of this kingdom. The whole mystical body of Christ, and every particular member of it shall be perfected; "neither death, nor life, nor things present, nor things to come, shall separate" between you and him; not one stone shall be turned off the foundation God hath laid in Zion; the mortar by which the stones of the building are knit to the foundation, is so well tempered, and he and they are so cemented together, that hell shall never prevail to loose any one of them; no, God's building shall never be demolished.

8. The new name that God has given thee secures the kingdom of God, the work of grace in the soul. He has given to you who have received him the right, power, or privilege, of being called the sons of God, and this is a perpetual name that shall never be razed. Isa. 56:5, 6, "To them that take hold of his covenant he gives a name, and a place within his walls, even an everlasting name, that shall never be cut off." The Son abideth in the house for ever; although the servant may be turned out at term day, yet so shall not the son, who is an heir.

9. The seal of the Spirit secures the kingdom of God within you, Eph. 4:30. Believers are said to be sealed unto the day of redemption. A seal is either (1.) For secrecy; what men would have kept secret they set their seal upon it; and therefore it is a violation of the laws of society, for any man to break up a sealed letter, but he to whom it is directed. (2.) A seal is used for distinction; merchants seal their goods that they may be known to be their own. (3.) A seal is used for security; charters have the king's seal for further security; and in this respect believers "are sealed unto the day of redemption," he hath "sealed us, and given us the earnest of his Spirit." So Eph. 1:13, 14, "After that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance." Now, this security of the seal of the Spirit is inviolable; for "the foundation of God standeth sure, having this seal, the Lord knoweth them that are his."

10. The life of Christ secures this kingdom of God within you; "Because I live, ye shall live also." It is not so much the believer that lives, as Christ that lives in him. The life of Christ in heaven is employed for the security of the work of grace in thy soul. Believer, he lives in heaven as thy Head, thy Husband, thy Redeemer, thy Advocate with the Father, and he has all power in heaven and in earth for this end, that he might be in a capacity to preserve his kingdom of grace; therefore, says the apostle, "When Christ who is our life shall appear, then shall ye also appear with him in glory," Col. 3:4.

11. The power of God secures this kingdom of God within you, John 10:29, "My Father which gave them me is greater than all, and none is able to pluck them out of my Father's hand." Rom. 14:17, He (viz. the believer that has the kingdom of God within him) shall be holden up, for God is able to make him stand. As if he had said, The power of God is so much engaged for the preservation of the work of grace, that it shall never perish, if God's arms be able to maintain it. 2 Tim. 1:12, "I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day." 1 Pet. 1:5, "We are kept by the power of God through faith unto salvation." And therefore, believer, thou mayest sing and say, as Jude 24, "Now, unto him who is able to keep us from falling, and to present us faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever, Amen."

But I need not insist on particulars here; all the attributes of God, and the glory of each of them, is concerned in perfecting and preserving this spiritual kingdom. The mercy of God that gave birth unto it; the wisdom of God that contrived it; the faithfulness of God, yea, his holiness is laid in pawn for the preservation of it; yea, the very justice of God is concerned in the preservation of this kingdom; for justice having received complete satisfaction from the Surety, much obliges—to take care for the preservation of this kingdom, for which the ransom of blood was paid. So that you see how well this spiritual kingdom is secured against all attempts made for its ruin; and is not this unspeakable ground of consolation to you, who have the foundation of it laid in your souls by the Spirit of the Lord? The apostle speaks of it as a glorious ground of consolation to the Philippians, chap. 1:6, "Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ."

2dly, A word of exhortation or counsel to you who have the kingdom of God within you.

1. See that you answer the motto of the kingdom, HOLINESS UNTO THE LORD. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Beware of giving the enemy occasion to blaspheme God, and the work of grace by your untenderness.

2. See that upon every occasion, and in all societies, ye be loyal to your King, wherever you see his laws violate, his name profaned, his authority invaded, or his cause trampled on. Strike in for the honour of your King; "be not partakers with the unfruitful works of darkness, but rather reprove them. Come up to the help of the Lord against the mighty."

3. Wage war with all the enemies of the King, either within you or without you. Say not a confederacy with sin or with sinners; "for we wrestle not against flesh or blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." Do not fear your enemies, for they will flee, and your King will bear the charges of the war.

4. Keep and guard all the avenues of the kingdom of God within you. "Watch and pray that you enter not into temptation." Watch the eyes, "I made a covenant with mine eyes. Turn away mine eyes from beholding vanity." Watch the ears, watch the tongue, and "keep thy heart with all diligence, for out of it are the issues of life.—Be sober, be vigilant, for your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour."

5. Observe the laws of the kingdom as your rule, "As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God," Gal. 6:16.

6. Contend for the liberties of the kingdom, even of the visible kingdom of Christ without you, for the loss of this will do great hurt to the kingdom of God within you. Gal. 5:1, "Stand fast in the liberty wherewith Christ hath made you free;" freedom from sin, freedom from the law as a covenant, freedom from the world and yoke of bondage, inconsistent with Christian liberty, is the purchase of blood.

7. Keep a correspondence with all that are loyal to our King, and have his kingdom within them, especially in a day of defection and backsliding. Mal. 3:16, "Then they that feared the Lord, spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name."

GOSPEL TREASURE IN EARTHEN VESSELS

2 COR. 4:7.—But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.

TO gain time, I shall not insist upon the preceding context, however material, but come directly to the words themselves. Where we may notice the following particulars.

1. The connection of the words with what went before, in the aversative particle but; But we have this treasure in earthen vessels, &c. The apostle had been speaking great and honourable things of the gospel, which he and the rest of the apostles preached, calling it "the glorious gospel of Christ, who is the image of the invisible God," ver. 4, 6. He had showed that there was the same almighty power exerted in and by the gospel in their own and others conversion, as was put forth in the old creation, when God commanded light to shine out of darkness. Now, that none might attribute this efficacy of the gospel unto the apostles, or other instruments that preached it, he immediately adds, But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. Q. d. The very reverse of this imagination is God's design in intrusting us with the dispensation of the gospel, even that his own power might be the more illustriously manifested.

2. We have the designation given unto the gospel of the grace of God; a treasure. There are two sorts of treasures we read of in Scripture, and the whole world is taken up either with the one or the other, viz., an earthly or a heavenly treasure; the men of the world, whose portion is in this life, are taken up about the first; but real converts, or true believers, are taken up with the last, according to that word of Christ, Matth. 6:19, 20, "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." It is the last, viz., the heavenly treasure, that the apostle here speaks of. Why the gospel of God's grace is expressed under the notion of a treasure you may hear afterwards.

3. We have the vehicle of this treasure, or the weak means or instruments by which this treasure is conveyed unto God's visible family, it is in earthen vessels. Ministers of the gospel are so called, that none may think of them above what is meet; we, who are earthen vessels, cry to men of the same mould with us, as Jer. 22:29, "O earth, earth, earth, hear the word of the Lord." You and we are earth in our original, earth in our daily support, and earth in our end, for dust shall return to the dust. God sees it fit that men that are sprung of earth should be served in earthen vessels.

4. We have the reason why God will have the treasure of the gospel conveyed in such earthen vessels, viz., "That the excellency of the power may be of God, and not of us;" that is, in a word, that the whole glory of the conversion of sinners, and edification of saints unto eternal life, might be ascribed, not to us, who are utterly insufficient of ourselves to think or do any thing as of ourselves, but unto God alone, who chooses such weak means, that no flesh may glory in his presence.

The doctrine is much the same with the words, viz., "That God will have the treasure of his gospel conveyed to his church and people in earthen vessels, that all men may know, that the excellency of its power for conversion and salvation to be of himself, and not of man."

Through divine assistance, I shall observe the following method.

I. Speak a little of the gospel treasure.

II. Of the earthen vessels by which it is conveyed to God's family.

III. Of the excellent power of God, which attends the dispensation of this treasure.

IV. Show that the excellency of the divine power is illustriously manifested in the conveyance of the treasure of gospel grace in such a way.

V. Make application of the whole.

I. I begin with the first of these, namely, to speak a little of the gospel-treasure. And here I shall show, 1. What is imported in its being called a treasure. 2. Present you with some parcels of this treasure, for it is impossible to bring it all forth to open view, in regard it is unsearchable.

As to the first, What is imported in this designation given to the gospel, while it is called a treasure? To this I answer in these particulars.

1. A treasure consists of something very valuable, for what men do not value, they do not reckon it a treasure. What so valuable as the gospel of the grace of God! O, says David, "How precious unto me are the words of thy mouth! they are better to me than thousands of gold and of silver." Every precept, every promise, every truth of God, is a precious jewel which we are to buy at any rate, but to sell at no rate. "Wisdom's merchandise is better than the merchandise of silver, and the gain thereof than fine gold. They that know the value of it will prefer it unto all the treasures of this world, and take joyfully the spoiling of their goods, rather than part with the least hoof of gospel truth; yea, they will not love their life unto the death, in comparison of the gospel-treasure; hence we are commanded to "contend earnestly for the faith once delivered unto the saints."

2. A treasure consists in something that is very useful and profitable unto the life of men in the world; men never reckon that to be their treasure which is of no use to them. O, what so profitable unto the immortal soul, as that which brings life and immortality to light to them! "It is profitable for doctrine, for reproof, for correction, for instruction in righteousness; and the man of God is made perfect thereby, thoroughly furnished unto all good works," 2 Tim. 3:15–17.

3. A treasure consists of something very rare; what is common to everybody is not reckoned a treasure. What so rare as the gospel, even as to the external revelation of it? It is not a thing common to every nation; Psal. 147:19, 20, "He sheweth his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation." The greatest part of the world at this day know nothing of the gospel-treasure; and among these nations to whom it is come, how few are they that enjoy it in its purity! There is but little gospel to be heard in many of the pulpits through Britain. I have lately seen sermons printed, and highly applauded by some, where there is not one grain weight of the gospel-treasure from the beginning to the end, no more than in the writings of Plato, Seneca, and Cicero. And even where the gospel is preached in purity, how few are they that really receive and entertain it by faith!

4. A treasure commonly lies deep and hid in the earth. They that are in quest of the gospel-treasure must dig for it before they find it, therefore called by Christ "a treasure hid in the field." The field where it lies is the word of God; and they who would find it, they are directed to "seek it as silver, and to search for it as for a hid treasure," Prov. 2:4. Hence our Lord, to the same purpose, exhorts us to "search the Scriptures, for in them we think to have eternal life, and they are they which testify of me," John 5:39.

5. A treasure implies great abundance of these valuable and profitable things; a man that has but a small quantity of money cannot be said properly to have a treasure. David and Solomon, and other kings, had their treasures, wherein there was great abundance of riches. Well, the gospel it opens a mine of riches which have no bottom; Eph. 3:8, says Paul, "I preach among the Gentiles the unsearchable riches of Christ." Here there is fulness, all fulness, yea, all the fulness of the Godhead; riches which eye hath not seen, ear hath not heard, neither hath it entered into the heart of man to conceive. "But God hath revealed them unto us by his Spirit," says the apostle, 1 Cor. 2:9, 10.

6. A treasure implies not only abundance of great and good things, but that they are substantial and durable. Men make no account of the treasures of snow, which melt away and perish. Such are all earthly treasures, they perish in the very using; riches make to themselves wings, and fly away like an eagle, mounting up to heaven till she be quite out of sight. We read of a rich man in the gospel, who, when he had filled his barns with corn, and his coffers with money, said to himself, "Soul, take thine ease, for there is goods laid up for many years." But where were his treasures, when God said to him, "Thou fool, this night thy soul shall be taken from thee, and whose shall these things be?" Yea, worldly treasures frequently melt away before they are taken out of this world, as we see in the case of Job, who, though to-day he was the richest man in the East, yet to-morrow he became poor to a proverb. But now the treasures of the gospel are durable and substantial; Prov. 8:21, says Christ, the essential Wisdom of God, "I will cause those that love me to inherit substance, and I will fill all their treasures." This is indeed a treasure to be desired, because it endureth for ever; moth and rust do not corrupt it, and thieves break not through to steal it. So much for the import of the expression, why the gospel is called a treasure.

2dly, I go on to bring forth some of the gospel-treasure, that you may know what it is. But here there are two things I would advertise you of before I proceed. (1.) That it is so great that the tongues of men or angels cannot declare it fully; it has not entered into the heart of man to conceive how great it is; so that it is only some little glimpse of it we can give you from Scripture revelation. (2.) You must not look upon this treasure as a thing you have no concern in, for it is all your own; therefore, while we are telling you of it, you must put to the hand of faith, and apply and appropriate it to yourselves; for "things revealed belong unto you and your children; and unto you is the word of this salvation sent. The promise is unto you and to your children, and to all that are afar off." And therefore mingle faith with what you are to hear, that so you may be enriched for eternity. Well, say you, tell us what this gospel-treasure is, bring it out of the earthen vessels, that we may see and know it.

Well then, first, In general, I tell you that Jesus Christ is the Alpha and the Omega, the sum and substance of the gospel-treasure. Christ is all in all; and if you win Christ, you win the whole treasure of the gospel that I speak of. Says Paul, Phil. 3:8, "Yea doubtless, I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung that I may win Christ." And when he went up and down the world from nation to nation, scattering the gospel-treasure among them, what was the amount of it but Christ? Eph. 3:8, "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." 1 Cor. 1:23, 24, "We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." And chap. 2:2, "I determined not to know any thing amongst you, save Jesus Christ, and him crucified." Col. 1:27, 28, "God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you (margin. amongst you), the hope of glory; whom we preach," &c. Thus, I say, the sum total of the gospel-treasure is Christ; and no wonder, for God is in Christ, who is the alone adequate portion of the rational and immortal soul; "It hath pleased the Father, that in Christ should all fulness dwell, that out of his fulness all we might receive grace for grace," Col. 1:19, chap. 2:9, compared with John 1:16. But, say you, we would hear something more particularly anent this gospel-treasure. Well, then, I shall tell you of some rich and valuable things to be found in the treasure of the gospel.

1. Then, of all things in the world life is the most valuable. It was a true saying of the father of lies, "Skin for skin, yea, all that a man hath will he give for his life." The mariner will heave overboard into the sea all his most valuable goods and commodities that he has with him to save his life. And if the life of the body be so valuable, what must the life of the soul be? Matth. 16:26, "What is a man profited, if he shall gain the whole world, and lose his own soul? Or what can a man give in exchange for his soul?" The redemption of the soul is precious, and ceaseth for ever as to any ransom that man can give for it. Well, Sirs, we tell you that the life and salvation of the precious soul is to be found in this gospel-treasure; if a man give but the hearing of faith unto this gospel, his soul shall live, Is. 55:3. The gospel is called a word of life, and a word of salvation, Acts 13:26, and chap. 5:20, "Go (says the angel unto the apostles who were imprisoned), stand and speak in the temple to the people all the words of this life." And whoever he be that believeth the report of the gospel concerning Christ, he shall not perish, but have everlasting life, John 3:14–16.

2. Next unto life, light is the most sweet and valuable thing in this world. What a melancholy unheartsome habitation would this world be if it wanted the sun in the firmament! "Truly light is sweet, and it is a pleasant thing for the eyes to behold the sun." Well, the gospel brings a more valuable light unto the world then the light of the sun in the firmament, even that light which discovers another world, and a far better world than this is, "for life and immortality is brought to light by the gospel." Wherever the gospel comes, "the people which sat in darkness are made to see a great light; and to them which sat in the region of the shadow of death, light doth spring up," Matth. 4:16; and John 8:12, says Christ, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of light." And where this light of the gospel shines into the heart, it is just a prelude of the light of glory.

3. In this gospel-treasure is to be found a treasure of wisdom, whereby the foolish and simple sinner is made wise to salvation. "In Christ (whom we preach) are hid all the treasures of wisdom and knowledge;" and he is made of God unto us wisdom. David found such a measure of wisdom and knowledge in this treasure, that he had more understanding than the ancients, and more wisdom than all his teachers; by the gospel revelation these things are brought to light unto babes, that are hid from the wise and the prudent of this world. See a lecture of the excellency of the gospel wisdom, Job 28:12–23, "It cannot be gotten for gold, neither shall silver be weighed for the price thereof. No mention shall be made of coral, or of pearls: for the price of wisdom is above rubies. The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold. God only understandeth the way thereof, and he knoweth the place thereof."

4. In this gospel-treasure is to be found that crown of glory which fell from Adam's head that day that he sinned against God, 2 Cor. 3 ult., "All we with open face, beholding as in a glass (viz. the glass of the gospel revelation) the glory of the Lord, are changed into the same image, from glory to glory, as by the Spirit of the Lord." Christ is the image of the invisible God, and the brightness of his Father's glory; and, by beholding his glory in the gospel, we come to be renewed in knowledge after the image of him that created us at first, 2 Cor. 4:4–6.

5. The gospel opens a treasure of "fine linen, pure and white, which is the righteousness of the saints," Rev. 19:8. The judicious Durham upon that place observes, that by this righteousness of the saints, is to be understood the imputed righteousness of Christ, which he proves by several arguments. This is that white raiment which Christ counsels Laodicea to buy of him, that the shame of her nakedness might not appear, Rev. 3:18. This, I say, we bring forth, and bring near unto you in the gospel revelation, Rom. 1:16, 17, "I am not ashamed of the gospel of Christ: for it is the power of God unto salvation, to every one that believeth. For therein is the righteousness of God revealed from faith to faith." Come then, O naked sinners, and buy white raiment, robes of righteousness, garments of salvation, without money and without price, for it is a gifted righteousness, Rom. 5:17.

6. Here is a treasure of quickening, cleansing, adorning, strengthening, and sanctifying influences of the Holy Ghost; for we receive the Spirit, not by the works of the law, but by the hearing of faith. Christ is a head of influence, who received the Spirit above measure, that he might communicate the Spirit and all his influences unto his mystical body; and the gospel is the channel of conveyance; hence, by the great and precious promises, we are made partakers of the divine nature. These places of the world, where the gospel is not preached, they are like unto the mountains of Gilboa, upon which nothing of the rain or dew of the Holy Ghost descends.

7. Here, in this gospel, is a treasure of noble securities for every thing needful, either for life or godliness, for time or eternity. The gospel-covenant is a large charter under the seal of Heaven, for the whole inheritance of glory, and all that pertains thereunto; and the promises of the covenant are so many particular clauses of the charter, whereby this, and that, and the other blessing is secured, and all these yea and amen in Christ. It is "an everlasting covenant, well ordered in all things, and sure. The mountains shall depart, and the hills be removed, but my kindnes shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee," Isa. 54:10.

8. In this gospel you have a treasure of sovereign medicines and antidotes against all these spiritual and soul diseases unto which we are subjected since the fall of Adam. Here are the leaves of the tree of life, which are ordained for the healing of the nations, Psal. 107:20, "He sent forth his word and healed them." We bring you glad tidings of great joy, that there is balm in Gilead, and a Physician there of unerring skill, and who saves to the uttermost all that come unto him, and will employ him, let their case be never so desperate, or the diseases never so obstinate against all other remedies; he opens the blind eyes, he makes the lame man to leap like a hart, and the tongue of the dumb to sing; yea, the very dead are made to hear the voice of Gilead's Physician, and so are made alive, John 5:25.

9. In this gospel there is laid open a treasure of great and glorious mysteries, that were hid in God from all eternity. The Lion of the tribe of Judah hath opened the book, and loosed the seven seals thereof, which none in heaven or in earth were capable to do but himself; and now, under the New Testament, by the commandment of the everlasting God, these hid mysteries are published unto all nations for the obedience of faith, Rom. 16:25, 26; Col. 1:26, 27. In this gospel there is a revelation of the mystery of the Trinity, three in one, and one in three; the mystery of the incarnation of the eternal Son of God; "And without controversy great is the mystery of godliness; God manifested in the flesh;" the mystery of the death and satisfaction of Christ, whereby the sword of justice, being bathed in his blood, is put up again in its scabbard, and the anger of God turned away from us; the mystery of his resurrection from the dead, whereby he was justified in the Spirit, and the debt we were owing to law and justice discharged; the mystery of his ascension unto heaven, as our Forerunner, whereby the way to glory is opened for us through the territories of the Prince of the power of the air; the mystery of his intercession, whereby our acceptance with God is procured. And all accusations and charges against us are repelled. The gospel brings to light the mystery of the new birth, whereby we are initiated into the kingdom of heaven; the mystery of justification by the imputation of his righteousness unto us, whereby the righteousness of the law comes to be fulfilled in every one that believes; the mystery of our adoption into God's family, whereby the heirs of hell and wrath are put among the children; the mystery of our sanctification by the Spirit of Christ, whereby we are made meet to be partakers of the inheritance of the saints in light. These and the like mysteries are opened in the everlasting gospel, which flesh and blood cannot know, and cannot receive, because they are spiritually discerned.

10. In this gospel-treasure is to be found stores of meat, meat for the hungry, and drink for the thirsty soul, meat indeed and drink indeed. The incarnation and satisfaction of the Son of God, apprehended by faith, is that hidden manna which the world are strangers to. Of this banquet we read, Is. 25:6, In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." A tasting of this food satisfies the longing soul so much, that it hungers no more after the swine husks which the world feed upon. See the open invitation given to all people to come unto this gospel-banquet, Is. 55:1, "Ho, every one that thirsteth, come ye to the waters," &c. Prov. 8:4, "Unto you, O men, do I call, and my voice is to the sons of men. Come, eat of my bread, and drink of the wine which I have mingled," see Prov. 9:1–6.

11. Here in this gospel is a treasure of rich spoils, which Christ the Captain of our salvation took from the enemy, when he spoiled him upon the field of battle, and triumphed over principalities and powers. Here is the head of the dragon, that old serpent the devil, the destroyer of mankind, which Christ gives to be meat to them that inhabit the wilderness. Here is the hand-writing of the curse of the law, which was contrary unto us, and which gave Satan a law-power over us, retired and cancelled, Col. 2:14. Here are the keys of hell and death, which Christ took by main force from the jailor; Rev. 1:18, "I am he that liveth, and was dead; and behold, I am alive for evermore, Amen; and have the keys of hell and of death." Here is death itself disarmed of its sting, and the grave of its victory, so as you may triumph over it as a vanquished enemy, saying, "O death, where is thy sting? O grave, where is thy victory? Thanks be to God, which giveth us the victory, through our Lord Jesus Christ." All these spoils Christ took from the enemy, when of the people there was none with him; and yet, like the women that tarried at home, he makes us to divide the spoil; and thus the promise of the Father is fulfilled, Isa. 53:12, "I will divide him a portion with the great, and he shall divide the spoil with the strong."

12. In this gospel are brought forth all the riches and glory of Immanuel's land, that lies on the other side of the Jordan of death. The new Jerusalem, with all its splendour and glory, is brought down from God out of heaven in the dispensation of the gospel, Rev. 21:1–3, and from ver. 10–21, we have a map of the celestial Jerusalem, unto which the redeemed from among men shall be admitted, when they have finished their work and pilgrimage in this lower world. Thus you see what rich treasures the gospel brings unto sinners. Oh, how fitly then is it called "the glorious gospel of the blessed God, which is committed to our trust," 1 Tim. 1:11. Thus much for the first general head.

II. The second thing in the method was, to speak a little of the earthen vessels, wherein the gospel-treasure is brought or conveyed to God's family; for, says the apostle here, We have this treasure in earthen vessels. By which, as I said in the opening of the words, we are to understand ministers of the gospel, unto whom he says, "Go ye into all the world, and preach the gospel to every creature." Now, as to this designation given unto ministers of the gospel, there are only two or three questions I would propose and answer.

Quest. 1. What may be imported in this designation of earthen vessels?

Answ. (1.) It says that God is the great Potter, who forms all the vessels of his house, whether they be vessels of cups, or vessels of flagons, vessels of lesser or of greater quantity; he forms them all for himself, that they may show forth his glory. (2.) It says that ministers of the gospel are ordained, not for their own use, but for the benefit of the church, even as vessels are for the use of the family. Christ himself, as Mediator and High Priest of our profession, is ordained for men in things pertaining to God; and so are all ministers and ordinances dispensed by them, for the use and benefit of the church; Eph. 4:11, 12, "When he ascended up on high, he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. (3.) While ministers of the gospel are called earthen vessels, it says that they are but mortal men, even as others are; they are sprung of earth, and their foundation is of the dust, and unto dust shall they return; Zech. 1:5, "Our fathers, where are they? and the prophets, do they live for ever?" (4.) It says that God will have his church served, not by the ministry of angels, but by men of their own mould and make, that his terror may not make them afraid, as when the law was delivered at Mount Sinai, Heb. 12:18, 19.

Quest. 2. Whence have these earthen vessels this rich treasure of the gospel, or how come they by it?

Ans. The earthen vessels have all their treasure out of the large storehouse of a Redeemer's fulness. All edifying and saving gifts and graces are committed unto Christ by his Father, as the King, Head, and Lawgiver of his church; he received gifts for men, and accordingly gives gifts unto men, Psal. 68:18, compared with Eph. 4:11. When Christ calls any man to the work of the gospel, he will not send him a warfare upon his own charges; no. As a king when he sends his ambassadors into foreign courts, they are not allowed to go upon their own private charges and expenses, but upon the charges of the king, whose ambassadors they are. Just so here; the glorious King of Zion, when he sends his ambassadors into this lower world, he bids them spend not upon their own, but upon his credit; and in this case they shall lack for nothing that is needful, as the disciples found when he sent them to preach the gospel through the cities of Israel. Many a time, when they come forth to preach the everlasting gospel unto people, and begin to look in unto the clay vessels, we can see nothing there but weakness and emptiness, notwithstanding of all our study and preparation; and in this case are ready to conclude, we have nothing to bring forth unto the church for its edification, and that we shall be a discredit to the gospel and religion. But O, how doth our glorious Master many times baffle our unbelieving fears, and, for his own glory, conveys in a secret way the treasure of the gospel into the earthen vessels, for the edification of his members! As the milk is put within the mother's breast for the sake of the babe, so is the sincere milk of the word put, as it were, into our breasts, for the benefit of the babes of grace. It is observable, 2 Cor. 5:19, where in our translation the words run, "He hath committed unto us the word of reconciliation;" as on the margin, in the original, it runs, "He hath put in us the word of reconciliation." Thus he puts the treasure in the earthen vessels, in the way of trust, for the use of others. As the king's almoner is intrusted with the king's bounty and charity, for the use of the poor, that he may distribute it to them according to need, so ministers they are almoners of the King of Zion, they have the gospel-treasure committed to them, for the benefit of the poor; for "to the poor the gospel is preached." And well may we spend, when we have the unsearchable riches of Christ as our fund to go upon; the more we spend, the more we have to spend, for by scattering our stock increases.

Quest. 3. For what reason will God have the gospel-treasure conveyed in the earthen vessels?

Unto this you have an answer in the words of the text, We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. But this leads to,

III. The third thing in the general method, which was, to speak a little of that excellent power which accompanies the dispensation of the gospel. This power is frequently spoken of in Scripture, sometimes in proper, sometimes in metaphorical terms. So, Rom. 1:16, the gospel is called "the power of God unto salvation." 1 Thess. 1:5, "Our gospel came not unto you in word only, but also in power, and in the Holy Ghost." Sometimes it is expressed metaphorically, and thus the gospel is called "the rod of the Mediator's strength," and "he makes a willing people in the day of his power," Psal. 110:2, 3. See 53:1, it is called a "revelation of the arm of Jehovah." Sometimes it is expressed by "Christ's going forth like a mighty Conqueror, riding upon a white horse, conquering, and to conquer," Rev. 6:2; Psal. 45:4, 5. But to illustrate the excellency of that power of God, that is exerted towards sinners and saints, in the dispensation of the gospel through poor earthen vessels, I shall essay to do two things. 1. I shall give you some of the excellent properties; 2. Some of the excellent effects thereof.

1st, Let us take a view of the qualities of this power, and from thence the excellency of the whole will appear.

1. Then, it is wholly divine and supernatural, it is mighty through God. Arminians may talk of the power of their own will, as they have a mind, to convert themselves; the Scriptures of truth inform us, that the power of a whole Trinity is employed in the work of a sinner's conversion. The power of the Father is put forth in it, as Christ declares, John 6:44, "No man can come to me, except the Father which hath sent me draw him." The power of the eternal Son is exerted, John 12:32, "And I, if I be lifted up from the earth, will draw all men unto me." The power of the Father and the Son is exerted by the Holy Ghost, the third Person of the Trinity. Hence, Tit. 3:5, we are said to be "saved by the washing of regeneration, and the renewing of the Holy Ghost." So that Arminians, who talk of the power of their own will to convert, believe, to repent, &c., they invade the prerogative of a whole Trinity, and contradict the record of God, by which we are assured that "it is not of him that willeth, or of him that runneth, but of God that sheweth mercy;" and that "it is God which worketh in us, both to will and to do, of his own good pleasure." So that it is a divine power. And hence it follows,

2. That it is an exceeding great and mighty power. A greater power is exerted in the formation of the new creature in the heart, by the instrumentality of the gospel, than in the creation of the world; hence the last is called the work of his finger, but the other of his almighty arm. The apostle tells us that the same almighty power that was put forth in the resurrection of Christ from the dead, is exerted towards them that believe. He "fulfilleth in us the whole good pleasure of his goodness, and the work of faith with power;" and the apostle, in the place just now cited, he tells us that it is not only power, but greatness of power, exceeding greatness of power, greatness of almighty power, exerted and put forth in the resurrection of Christ from the dead; which plainly shows the resurrection of Christ to be a greater miracle than if all the race of Adam had been raised out of the grave in a moment. Christ was incarcerated or shut up in the prison of the grave as our Surety, "the Lord having laid on him the iniquities of us all;" and therefore the grave of Christ was locked up by the hand of justice, that laid him in prison for our debt. The curse of the broken law lay as a dreadful weight upon his grave; a weight that all men on earth, and angels in heaven, would never have been able to poise with their united strength. O what infinite power then did it require to raise up Christ from the dead under all this weight! Yet that same almighty power of God, that raised up Christ from the dead, is exerted and put forth towards sinners, in bringing them to believe; and when brought to believe, they must be "kept by the power of God through faith unto salvation."

3. Hence it follows that it is an irresistible power that accompanies the dispensation of the gospel-treasure. There was mighty opposition made to the work of our salvation, in the purchase thereof; hell and earth combined against the Lord and against his Anointed, but on he went, travailling in the greatness of his strength, through all opposition, till he could say, "It is finished." In like manner, when redemption is to be applied, there is mighty opposition made by the powers of hell; the devil studieth to secure his captive by might and main, he fortifies his strong holds against the approaches of divine grace, such as the darkness of the mind, the obstinacy of the will, the carnality of the affections; but when the day of power comes, God makes all these gates of brass and bars of iron to give way; for who can stay his almighty hand, when he says, "The lawful captive shall be delivered, and the prey taken from the terrible?" the strong fetters of the soul's captivity fall off, and "whom the Son makes free, they are free indeed." Thus, I say, the power of God accompanying the gospel is victorious and irresistible.

4. Although it be so, yet this power is exerted in a most sweet and agreeable manner, without any sort of violence done to the natural powers and faculties of the rational soul. I own indeed there is violence done to the corruption of nature; but no violence done to the soul, or its natural powers. The whole powers of the soul were lamed and dislocated by the fall; the understanding darkened, the will perverted from its original rectitude and conformity to the will of God; the affections turned away from God, the chief good, and misplaced upon the creature instead of the Creator; and these corrupt inclinations of the soul rule and govern, instead of the understanding, in all its actions. Now, when the power of God is put forth by the gospel, for the soul's renovation, "all old things are done away, and all things are made new;" every power of the soul is set, as it were, in its proper joint; the mind or understanding is "delivered from the power of darkness, and renewed in knowledge after the image of him that created him;" the will is delivered from its enmity against God, and brought in a due subordination to the will of God, manifested in his promises, precepts, or providences; the affections are turned off from following sin and vanity, and made to centre on God himself, the adequate portion of the rational soul; and all the inferior powers of the soul, subordinated to the understanding, enlightened by the word and Spirit of God. Now, what violence is done to the soul in all this? It is nothing else but a restoring the soul, in some measure, to its primitive rectitude, when it dropt out of the creating hand, which cannot but be most agreeable unto the natural powers of the soul; and therefore the bones that were broken by sin, they are made to rejoice.

5. The excellency of this power appears from this, that all this work is done in a secret, silent, and mysterious way, without any outward noise or observation. When men do any considerable work, particularly when they make conquests, it is "with the confused noise of the warrior, and garments rolled in blood." When kings and great men are going in procession through their territories, it is with much observation, and the common cry is, Lo, he is here, or Lo, he is there; but when God sets up his kingdom within the soul, it is with no such observation, and therefore compared to the falling of dew, the springing of grass and corn, the growth of trees and plants; the almighty power of God is in every one of these, but this power is executed without any noise or din. Just so it is in the work of grace upon the soul; there is an exceeding great and mighty power put forth, but it operates in a secret, silent, and mysterious manner, discernible more in its effects than the manner of its operation; hence Christ, speaking of the new birth, compares the operation of the Spirit unto the indiscernible motion of the air or wind, John 3:8, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit."

2dly, Let us take a view of the excellency of this power that accompanies the gospel in a day of power, in the effects thereof, which are indeed wonderful and surprising, a few of which I shall name.

1. Such is the excellency of this power, that thereby a new creature is produced and brought forth out of the barren womb of nothing; for creation is the production of something out of that which had no existence, which nothing but almighty power can effect; yet by the dispensation of the gospel-treasure this is effected, a new creature is formed, and brought into a new heaven and a new earth, wherein dwelleth righteousness, Eph. 2:10, "We are his workmanship, created in Christ Jesus;" and all this by the word of truth, James 1:18.

2. By the excellency of this power, life is brought out of death; for the conversion of a sinner is the resurrection of the dead soul, Eph. 2:1, "You hath he quickened who were dead in trespasses and sins." When we go to preach the gospel, we find the valley of vision lying full of dry bones, scattered about the devouring mouth of the grave, and we are ready to put that question, "Can these dry bones live?" Yet the Lord sometimes lets us see that he can show wonders among the dead, for, by the voice of Christ in the gospel, dead sinners are made alive, John 5:25. If he but say to a dead soul, as he did to Lazarus, "Come forth out of thy grave," immediately the first resurrection is accomplished, and so the second death shall have no power over that soul.

3. By this power of God in the gospel, light is brought out of darkness. The mind of man by nature is not only dark, but darkness; "Once were ye darkness, but now are ye light in the Lord." As, in the old creation, darkness was upon the face of the deep, so is the darkness of ignorance, unbelief, error, and prejudice, upon the face of the soul; but when God says, "Let there be light," immediately the light of the knowledge of the glory of God, in the face of Jesus Christ, translates the soul from darkness unto a marvellous light, 2 Cor. 4:6.

4. Such is the excellency of this power, that thereby beauty and order is brought out of deformity and confusion, as was already hinted, "Though ye have lain among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold."

5. By this power of God in the gospel, a new temple and habitation is reared out of the dark quarry of nature, and stones raised up to be children of Abraham, Eph. 2. ult,, "Ye are built up an habitation of God through the Spirit."

Not to multiply particulars, by this power of God in the gospel, the enmity of the heart against God is slain, and the sinner is so far reconciled unto God, that he is made to love the Lord his God with all his heart, soul, strength, and mind. By this almighty power, the prodigal that was in a far country, feeding upon husks with the swine, is brought home to his Father's house, and reinstated in all the privileges of children. By the power of God accompanying the gospel, the poor man, that was oppressed with poverty, is taken out of the dunghill and set among princes, and made an heir of God, and a joint-heir with Christ. The strong man is bound by a stronger than he, and spoiled of his goods; the strong holds of Satan are pulled down, the high imaginations of the heart, that exalt themselves against the knowledge of God, are levelled, and every thought brought into captivity unto the obedience of Christ; the lawful captive is delivered, and the prey taken from the terrible. Thus I have given you a little glimpse of the excellency of the power of God accompanying the gospel, from its properties and effects.

IV. The fourth thing in the method was, to show how the excellency of this power comes to be displayed, by the conveyance of the gospel-treasure in earthen vessels. In answer, I shall not dwell upon this; only it is to be observed that it is God's ordinary way to exert his almighty power in the accomplishment of his greatest works, by means which the rational world would think should prove utterly ineffectual. When the great fabric of heaven and earth are brought into being, it is done with a simple word, "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth." When the pride of Pharaoh and the strength of Egypt is to be broken, when Israel is to be brought out of bondage, and the Red Sea divided, it is effected by the stretching out of the rod of God in the hand of Moses. When the strong walls of Jericho are to be brought down, it shall not be done by engines of war, such as battering rams, but by the simple sounding of ram's horns, and a shout from the camp of Israel. When the host of the Midianitish army is to be discomfited, God will not have it done by thirty thousand, but he will have these reduced to three hundred; and that three hundred shall not draw a sword, but only blow their trumpets, break their pitchers, and hold their lamps in their hands, crying, "The sword of the Lord, and of Gideon;" and thereupon the Midianitish army is made to melt away, and every man made to sheath his sword in his neighbour's bowels. What was the plot of Heaven in making such insignificant contemptible means to produce such glorious effects? The plain reason is, that his own arm and power might be the more conspicuous, and that Israel might know that it was not their own bow or sword that saved them, but God's right hand and his holy arm that gave them the victory. In like manner, when God is to set up the kingdom of the Messiah in the world, and to overthrow Satan's kingdom of darkness, he passes by the plodding politicians, the learned philosophers, and elegant orators of the world, and pitches upon twelve poor fishermen, who had no other language than their mother tongue, no other education but the making and mending of their nets; and, in endowing them with power from on high, whereby they were made capable of propagating the gospel in all the languages of the known world, and the working all manner of miracles for the confirmation of the truth of their doctrine, whereby Satan's kingdom was made to fall like lightning from heaven; the idolatries of the nations, in which they had been rooted for many ages and generations; the devil's oracles amongst them are silenced; the Mosaical economy, which had been of divine authority, is unhinged; the Roman empire, the power of which had been employed to extirpate Christianity, is made to yield unto the sceptre of a crucified Jesus. In like manner, when God is to set up his kingdom in the heart, he will do it by earthen vessels, fraughted with the treasure of gospel truth and grace. Now, what is the design of God in all this, but that the excellency of the power may appear to be of him and not of man? The apostle elegantly descants upon this subject, 1 Cor. 1:26–31, "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called. But God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things which are mighty: and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are. The design of all this is, 'That no flesh should glory in his presence, but that he that glorieth, may glory in the Lord alone.' " And so much shall serve for the illustration of the text and doctrine. I proceed now to

The Application. And I shall endeavour to dispatch all the application I intend at this time in a few inferences.

Inf. 1. See hence what an excellent and enriching blessing the gospel is, when received in a way of believing; it is a treasure, and the best treasure ever a people were possessed of; they are indeed a blessed people that know God in a practical way and manner.

Here it may be asked, Wherein lies the excellency of the gospel-treasure? This was cleared in the doctrinal part; but to what was said I shall add,

1st, It is a celestial and heavenly treasure; it is one of these "good and perfect gifts that come down from above, from the Father of lights, with whom is no variableness, neither shadow of turning." The law is a thing known, in a great measure, by the light of nature; but the gospel is a thing wholly supernatural, both as to the objective and subjective revelation of it.

2dly, It is a spiritual and soul-satisfying treasure. And O how valuable must that treasure be, that enriches the soul, and brings it to life and immortality! Let a man be possessed of all the riches of the East and West Indies, yet while he is destitute or ignorant of the gospel-treasure, Laodicea's character may be affixed to him, "wretched, miserable, poor, and blind, and naked."

3dly, The gospel-treasure the more that a man hath of it, he is always the more humble and denied. Quite contrary to this is the effect of men's possessing worldly treasures; no sooner do some men get a little of the world scraped together, by hook or crook, but they are swelled with pride, and look with an air of contempt and disdain upon others, that are not come their length, as to worldly substance. But, I say, the gospel-treasure hath a quite different effect; for the more a man hath of it, the less doth he think of himself, in comparison of others, as you see it was with the great apostle Paul. Who had more of the gospel-treasure than he? and yet, says he, Eph. 3:8, "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ."

4thly, Though it be a humbling, yet it is really a soul ennobling treasure. The man by having the gospel-treasure hid in his heart, it lifts him from among the common lay of mankind, and sets him among the excellent ones of the earth; it sets him among princes, and among the heirs of the kingdom of heaven; it endows the man with a princely spirit, insomuch that he looks with contempt upon this dunghill-world, and his affections are set a flight after things that are above, where Christ is at the right hand of God. "We look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal."

5thly, As was above hinted, the gospel-treasure is durable, abiding, and everlasting; it goes along with a man, through death, which twins him of all his other worldly treasures; Psal. 49:16, 17, "Be not thou afraid when one is made rich, when the glory of his house is increased. For when he dieth, he shall carry nothing away: his glory shall not descend after him." But the gospel-treasure is of such a nature, and so well secured, that neither death, nor life, nor things present, nor things to come, shall ever be able to spoil him of it, Rom. 8 at the close.

Well then, Sirs, if the gospel be such a valuable treasure, for the Lord's sake, study to secure it, that your souls may be enriched for ever. Quest. How shall we secure it? Answ. It is by faith's setting to the seal unto the record of God concerning his Son Jesus Christ. Quest. What is the record of God? See this answered, 1 John 5:11, "This is the record of God, that God hath given to us (sinners of mankind) eternal life, and this life is in his Son: and he that hath the Son, hath life." That moment a man sets to his seal to this record of God, as a faithful saying, and worthy of all acceptation, he is secured of all the riches of Christ, which are unsearchable.

Inf. 2. Hath God put this treasure into earthen vessels, as ministers of the gospel are here called? Then see hence how worthy of reception and entertainment a faithful minister of the gospel is; why, although he be but an earthen vessel, yet he brings a glorious treasure along with him unto the people to whom he is sent. Solomon tells us, that "a man's gift makes room for him;" much more he that brings a treasure of gifts. That minister who brings Christ, and all the treasures of heaven along with him, is worthy of all reception, according to that, Rom. 10:15, "How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" Although ministers be spoke of by this diminutive character of earthen vessels, yet there are several great and honourable titles and designations given them in Scripture, which plainly show the reception that they are worthy of. Every sent minister of Christ is "the messenger of the Lord of hosts," Mal. 2:7. A messenger sent from the Lord of all the hosts of heaven, earth, and hell, ought to be entertained, and it is dangerous to maltreat him. Ministers are called the ambassadors of Christ, 2 Cor. 5:20, "Now, then, we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God." Ministers of the gospel are called ambassadors, with allusion to the practice of princes, who sent their ambassadors into foreign courts; and the ambassador represents the person of the king that sent him; and if any injury be done to the ambassador, it is reckoned a dishonour done to his great master. The ambassadors of kings, they are send unto foreign courts, to negotiate the affairs of peace, of trade, or of marriage; and in all these respects ministers are ambassadors from the high court of heaven. For,

1st, They are sent to negotiate a peace between God and man. They preach the gospel of peace; they have the word of reconciliation committed to them, "As though God did beseech you by us, we pray you to be reconciled to him." We come to cast out the white flag of peace from heaven, to a company of rebels, and to assure you, upon the oath of God that sent us, that he hath no pleasure in your death, but rather that you turn to him and live; and therefore we cry to you, "Turn ye, turn ye, for why will ye die?" We come with the olive branch in our mouths, to let you know that the deluge of God's wrath, that was breaking out against all mankind, is subdued, and that his anger is turned away, through the death and satisfaction of his eternal Son; and therefore, he who hath created our lips, hath ordained us to cry, "Peace, peace to them that are afar off." For this very end, the ministry of reconciliation is committed to us, viz., "That God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them;" although, alas! we that are the ambassadors of peace, may apply that word with respect to the generality of our hearers, Is. 33:7, "The ambassadors of peace weep bitterly." And why do they weep, but because their Master's offers of peace are rejected, and the ambassadors of peace are maltreated? On this account we follow the example of Christ with respect unto Jerusalem; when he beheld the city, he wept over it, saying, "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee: O that thou, even thou, in this thy day, hadst known the things which belong unto thy peace!"

2ndly, Ministers of the gospel are not only ambassadors of peace, but the ambassadors for trade. In time of war between nations, trade fails and ceases; but when peace is proclaimed, trade comes to be open again. As we have a commission to proclaim peace, so likewise we are ordained to tell you that there is a free trade opened unto Emmanuel's land; and to tell you that the commodities of that heavenly country are infinitely better than all the riches, commodities, or accommodations of this present world; and therefore we come to encourage you to carry on a commerce, and to cry from the tops of the high places, that the market of heaven is opened, Is. 55:1. "Ho, every one that thirsteth, come ye to the waters, and he that hath no money, let him come, buy wine and milk, without money and without price." This is the same with Christ's counsel unto Laodicea, Rev. 3:18. "I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve that thou mayest see." Sirs, we tell you that you may drive an advantageous trade with heaven, that the commodities thereof are cheap goods, and durable, and the King of that heavenly country guarantees your trade against all enemies that may annoy you. You that are merchants, when you trade with foreign countries in this world, your ships are in danger of being seized by Turkish galleys, or Algerine robbers and pirates, or the like: but you shall not be in any such danger, if you drive a trade with the heavenly country; the King whose name is "the Lord of hosts, and Lord of glory," hath given his parole of honour that your trade shall be protected by him, Is. 33:21, "The glorious Lord shall be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby." And therefore, dear sirs, we beseech you to set this heavenly trade on foot.

3dly, Ministers are ambassadors from heaven for carrying on a marriage with the King's Son. He had a purpose of marriage from all eternity, between his own beloved Son, and a bride that he had chosen for him in Adam's tribe and family; he was set up and foreordained as the Bridegroom of souls from everlasting: from the beginning, ere ever the earth was. The heart of the Bridegroom, and of his royal Father, was so much set upon the match, that infinite power and wisdom, inspired with infinite love, are set a work to remove all impediments that obstructed the match. For,

(1.) Because there was an infinite natural distance between the divine and human natures, therefore the Son of God he came into our tribe, and was made of a woman, his Father prepared a body for him. which accordingly he did put on, in the fulness of time; and thus he comes, as it were, upon a level with the bride, saying, "Thy Maker is thine Husband, whose name is "the Lord of Hosts. I will betrothe thee unto me for ever, yea, I will betrothe thee unto me in righteousness, and in judgment, and in loving kindness, and in mercies. I will even betrothe thee unto me in faithfulness, and thou shalt know the Lord," Hos. 2:19, 20.

(2) Because the bride was drowned in debt to law and justice, and under the curse and condemnation of the first covenant, and so at an infinite moral, as well as natural distance; therefore the Bridegroom, in order to accomplish the match, becomes Surety for the payment of her debt; and accordingly, "the Lord laid on him the iniquities of us all: and it was exacted of him and he answered for it, without opening his mouth until he could say, It is finished. He having paid the debt, tears the bond and handwriting that was against us with the nails of his cross, and brings forth the discharge of the debt in his resurrection from the dead; for "he died for our offences, and rose again for our justification."

(3.) Because the bride was a prisoner, by the order of justice, under the hand of the jailor and executioner, therefore he comes and spoils principalities and powers, and triumphs over them in his cross; upon the footing of his satisfactory obedience unto the death, he commands the prisoner to be dismissed and the captive bride to be set at liberty; Zech. 9:11, "As for thee also, by the blood of the covenant, I have sent forth thy prisoners out of the pit, wherein is no water." Thus the lawful captive is delivered, and the prey taken from the terrible.

(4.) Because the bride is in a distant country, afar off, ignorant of the Bridegroom and his glory, therefore he sends his ministers as his ambassadors, to declare his glorious fulness and sufficiency, and how willing he is to have the match accomplished, and what he hath done and suffered in order to bring it about. Ministers are called "the friends of the Bridegroom, who stand and hear him, and rejoice greatly because of the Bridegroom's voice; and their joy is fulfilled when the happy match takes place, John 3:29.

(5.) Because such is the enmity and alienation of the heart of the bride from the match, that all moral suasion proves utterly ineffectual, therefore the Bridegroom comes in a day of power, and by manifesting himself to her, in the glory of his person and mediation, and by touching the iron sinew of her obstinate will with the rod of his strength, makes her willing in the day of his power, and thus gains the consent of the bride, upon which she cries out, I am the Lord's, and will be called by his name: Hos. 2:16, "Thou shalt call me Ishi, and shalt call me no more Baali.'

Thus you see that faithful ministers, however they be clay vessels, yet they are ambassadors from heaven, to carry on a peace, an advantageous trade, and an honorable match with the King's Son. And doth it not follow from all this, that a faithful minister of Christ is worthy of all reception and entertainment.

Inf. 3. See from this doctrine, the folly and madness of a great many professed Christians and gospel-hearers, who prefer lumber and trash unto the precious treasure of the gospel, freely and fully offered unto them.

Some prefer their worldly wealth, profits, pleasures, and honours of this life, to all the profits, pleasures, and honours of religion and true godliness. The cry of the generality is, "Who will shew us any of this world's good? what shall we eat? what shall we drink? wherewithal shall we be clothed?" But as for the eternal treasures of the gospel, they have no regard to them, they care for none of these things. I have known some in this place, who, some years ago had a promising appearance of religion, and seemed to run well, but plunging themselves in the mire of worldly affairs, and grasping after the riches of this world, have ever since run backward in religion, instead of going forward; so that we may say of them as Paul did of Demas, "He hath forsaken me, having loved this present world;" and in such is fulfilled that word of the apostle, 1 Tim. 6:9, 10, "But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts; which drown men in destruction and perdition. For the love of money is the root of all evil; which, while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows."

Some again (and very commonly it is so with these of whom I spoke last), they prefer a jingle of words, a flourish of heathen morality, unto the gospel of Christ; they choose rather to have their cars tickled with the words of men's wisdom, than to have their hearts touched, and their souls fed and nourished with the plain and simple truths of the everlasting gospel. They that are of this spirit they plainly declare that their palate is vitiate with some dreadful soul-distemper or other, their understandings are darkened, and their affections taken up with some other thing than precious Christ, and his unsearchable riches. And I may say of such ministers as entertain their hearers with the flourishes of rhetoric and moral harangues, instead of preaching Christ, and the supernatural mysteries of Christianity, whatever be their character among their votaries, they are ministers of Satan, transforming themselves into ministers of Christ, and that awful word is but too applicable to them and their abettors, Matth. 15:14, "They are blind guides; and if the blind lead the blind, both shall fall into the ditch."

Much of a kin with these, are they who set a great value upon their own righteousness by the law preferring the same unto the imputed righteousness of the Lord Jesus Christ, and all the riches and treasures of the gospel. Many gospel hearers, they are married unto the law as an husband, and with the Jews go about to establish their own righteousness, and will not submit unto the righteousness of God. Some, perhaps, may have very orthodox heads, while yet they have legal hearts; and thus they seek righteousness, not directly, "but as it were by the works of the law," Rom. 9:32. They were never really "dead to the law by the body of Christ, that they might be married to a better Husband, even to him who is raised from the dead:" and therefore can never bring forth fruit acceptable to God: but Ephraim's character is applicable to them, "They are empty vines, bringing forth fruit unto themselves."

Now, of all such I may say, as Christ says of self-conceited Laodicea, who imagined herself to be rich and increased with goods, and that she stood in need of nothing, that, in reality, they are but "wretched, and miserable, and poor, and blind, and naked;" you are feeding upon ashes; a deceived heart hath turned you aside, that you cannot deliver your soul, nor say, Is there not a lie in my right hand? But what a melancholy pass will you be found into, when you shall be laid and weighed in God's balances, and that awful hand-writing come forth against you, "MENE, TEKEL, Thou art weighed in the balances, and art found wanting!" And therefore observe how God expostulates with you, because of your folly in preferring your own counters unto the gospel gold and treasure, Isa. 55:2, "Wherefore do ye spend your money for that which is not bread? and your labour for that which satisfieth not?" And see how he appeals unto the very heavens to bear testimony for him against your madness, Jer. 2:12, 13, "Be astonished, O ye heavens, at this, and be horribly afraid; be ye very desolate, saith the Lord. For my people have committed two great evils: they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water."

Inf. 4. Are ministers of the gospel earthen vessels, whereby the gospel-treasure is conveyed to God's family? This serves to inform us,

1st, Of the wonderful and amazing condescension of God towards poor sinners of Adam's family; it is out of pity to us that he conveys the treasure in earthen vessels of the like mould with yourselves. When God spake immediately, or by the ministry of angels, at Mount Sinai, unto Israel, the whole camp fell a-trembling, and so terrible was the sight, that Moses himself said, "1 exceedingly fear and quake," Heb. 12:19–21. The apostle John, Rev. 22:8, 9, when he had a message delivered to him by an angel of heaven, he was ready to fall into idolatry, or angel-worship, until the angel said to him, "Se thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book; worship God." Thus you see, that when God conveys the gospel of his grace unto you by earthen vessels, he thereby suits himself unto the weakness and imbecility of man in his fallen estate.

2dly, See hence that death is in the marriage knot between ministers and their people, as well as between husband and wife. When a people get a minister from the Lord, they are to lay their account with the want of him in God's appointed time, the earthen vessel must return again unto the earth; "Your fathers, where are they? and the prophets, do they live for ever?" But though your faithful ministers die, yet their words do not die with them; no, "the word of the Lord endureth for ever;" it takes fast hold of you, as it did of your fathers, and will go either to heaven or to hell with you; it will either be "the savour of life unto life, or the savour of death unto death."

3dly, See also that the ministers of Christ are but tender ware, and had need to be tenderly handled; for an earthen vessel is soon staved, and broken into shells, and then it is of no more use. Your ministers are men of like passions and infirmities of body and mind like yourselves, and stand much in need of your sympathy, especially considering that the strength of battle from hell and earth is against them. What dashing and harsh treatment some of these earthen vessels have met with in Stirling, is pretty well known: some of them have been stoned, some have had their hoary hairs brought to the grave with sorrow, and another had been cast out of the legal synagogue and maintenance, for bearing testimony against the sins of the place, and the tyranny and defection of the judicatories of the Church of Scotland. These things I mention, not out of resentment, but that I may be found a faithful witness for the Lord against the sins of the place; the magistrates and town-council of Stirling must answer unto God for what they have done in this matter. All that I shall say upon the head is, with my royal Master, when they were taking away his life, "Father, forgive them, for they know not what they do;" and with the proto-martyr Stephen, when they were stoning him to death, and when he was going out of time into eternity, "Lord, lay not this sin unto their charge."

Inf. 5. See from this text and doctrine what it is makes (I.) an able, and (2.) a successful minister of the gospel.

As to the first. the apostle says of himself, and his brethren in the same office, that "God hath made them able ministers of the New Testament, 2 Cor. 3:6. Now, if it be asked, What it is that makes a man an able minister of the New Testament? the answer is, When he hath his earthen vessel well stored and plenished with the treasure of that gospel grace and truth that comes by Christ Jesus, such an one is called, by Christ himself, "a scribe well instructed in the kingdom of God; he is like an householder, who brings forth out of his treasure things new and old," for the edification of the church of God, Matth. 13:52. He hath "milk for babes, and strong meat for them that are of riper age." But,

2dly, This text also lets us see what it is that makes a man a successful minister of the New Testament. Many able ministers have had but very little success, as we see in the case of Isaiah, chap. 53:1, "Who hath believed our report?" and chap. 49:4, "I have laboured in vain, I have spent my strength for nought, and in vain; for Israel is not gathered;" and Christ himself, in the days of his humiliation, says, with reference unto the Jews unto whom he preached, "We have piped unto you, but ye have not danced; we have mourned unto you, but ye have not lamented." What, then, say you, makes a minister successful? You have the answer in the words of the text, it is the excellent power of God going along with the dispensation of the gospel-treasure, and the "excellency of the power is of God, and not of us," 1 Cor. 3:6, "Paul planted, and Apollos watered; but God gave the increase." Some folk are ready to think all is well enough if they get ministers endowed with flourishing gifts; but people had little need to rest there, for although you had Paul, or Apollos, yea, Christ himself in the flesh, to preach to you, all would not do without the power of God coming along; and therefore, it highly concerns such, who regard the edification and salvation of their own soul, to be much at a throne of grace, pleading earnestly with the Lord, that he "in whom are hid all the treasures of wisdom and knowledge," may not only fill the earthen vessel with the treasure of the gospel, but that the gospel may "come to them, not in word only, but also in power, and in the Holy Ghost; for the weapons of our warfare are mighty only through God to the pulling down of strong holds," 2 Cor. 10:4, 5.

The last inference I draw from this text and doctrine is this, Hence we may see the nature of that work we are just now to go about. What is the ordination of a minister, but just the consecration or dedication of an earthen vessel to the service of the church of Christ, which is the house of the living God, that therein, or thereby, the treasure of the gospel may be conveyed unto the whole family? which dedication, according to Scripture warrant, is to be done by "fasting and prayer, and the laying on of the hands of the presbytery," Acts 14:23, compared with 1 Tim. 4:14, which work we shall now proceed to, referring the further application of this doctrine to some other occasion.

[The preceding Sermon was preached at the Ordination of the Rev. James Erskine as one of the Associate Ministers of the Gospel at Stirling, 22d January 1752.]

THE CHARACTER OF A FAITHFUL MINISTER OF CHRIST

A Sermon, preached immediately after the foresaid Ordination, by James Fisher, Minister of the Gospel in the Associate Congregation at Glasgow.

Col. 1:7.—Epaphras, who is for you a faithful minister of Christ.

IT tends much to the interest of religion that people love and esteem their pastors, and entertain honourable sentiments of them; for, if once a minister comes to be despised by his flock, his usefulness among them is over, and his doctrine, however agreeable to the form of sound words, will not be edifying to them; it is therefore the apostle's design, in the words of our reading, to cultivate the regard of the Colossians to Epaphras, their ordinary pastor, by giving him the just commendation and favourable character which he deserved, As ye have learned of Epaphras our dear fellow-servant, who is for you a faithful minister of Christ.

Passing that part of the character of Epaphras, which respects his relation to the apostle, as a dear fellow-servant; in the branch of the verse which we have read, as the subject of discourse, namely, Who is for you a faithful minister of Christ, you have a threefold commendation of him. 1. From his office or calling, a minister of Christ, 2. From his fidelity in the discharge of that office, a faithful minister of Christ. 3. From the scope and end of his ministry among the Colossians, it is for you, that is, for your good, for your salvation. The design of the whole of this commendation is, that the Colossians might honour and esteem Epaphras for his work's sake; so that we take up the scope of the words in the following

DOCT. "That faithful ministers of Christ, who aim at the edification and salvation of the people among whom they labour in the work of the ministry, ought to be honoured and esteemed by them." 1 Thess. 5:12, 13. "We beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake."

In discoursing this subject; we shall essay,

I. To inquire into the scripture-account of the character and duty of a faithful minister of Christ.

II. Give the reasons why such ministers ought to be honoured and esteemed by the people among whom they labour.

III. Deduce a few inferences for application.

I. The first thing is, to inquire into the scripture-account of the character and duty of a faithful minister of Christ.

1. He is one who speaks the things which become sound doctrine, as the apostle exhorts Titus, chap. 2:1. "But speak thou the things which become sound doctrine." That doctrine is sound, which is a link of that chain of truth, revealed in the holy scriptures; for there is such a close concatenation or linking together of the truths of God, and such a beautiful harmony among them all, that no error whatsoever can at any rate be soldered with them, any more than clay can be incorporated with gold. We speak then the words which become sound doctrine, when we make all the divine perfections to harmonizo in the contrivance of our redemption, when we give unto Christ in all the things the pre-eminence, and when we lay the pride of sinful men in the dust. And in order to our thus speaking the things which become sound doctrine, it is necessary that we be well acquainted with the holy scriptures, with approven systems of divinity, and particularly with our own standards, our excellent Confession of Faith, and catechisms, which may well be called forms of sound words.

2. A faithful minister of Christ is one, who is set for the defence of the gospel, as Paul was Phil. 1:17. "I am set (says he) for the defence of the gospel." There is nothing more warmly inculcate in scripture, than the defence of gospel-truths, Prov. 23:23. "Buy the truth, and sell it not." Phil. 1:27. "Stand fast in one spirit, with one mind, striving together for the faith of the gospel." Heb. 10:23. "Let us hold fast the profession of our faith without wavering." Jude, ver. 3. "It was needful for me to exhort you (says that apostle), that ye should earnestly contend for the faith which was once delivered unto the saints." And in order to the defence of the gospel, it is necessary that we be established in the present truth, as the expression is, 2 Pet. 1:12.; that is, in the truths presently controverted, or which are the present subject of debate. And indeed, it is most lamentable, that in our day there are scarce any of the peculiar doctrines of Christianity, which are not impugned and called in question by men of corrupt minds, and destitute of the truth; such as, the divine authority of the scriptures; the imputation of Adam's first sin to his posterity; the universal corruption and depravation of our nature; the irresistible power and efficacy of the grace of God; the distinct personality and supreme deity of the Son and Holy Ghost; the reality of the incarnation of Christ, or his assuming a holy human nature to his divine person; the absolute perfection and infinite worth of his satisfaction in our room; the necessity of the imputation of his surety-righteousness for our justification; the free election of some to eternal life; the perseverance of the saints; and the eternity of hell torments; with many other important points which might be mentioned. There are others again, who profess to own all the above truths, who yet so blend the law and the gospel, that they make the covenant of grace little better than another edition of the covenant of works; confound the sinner's sanctification with his justification; cry up the necessity of previous good qualifications in order to coming to Christ; and are for leaning on something wrought in them, or done by them, as the ground in less or more of their acceptance before God. And with respect to the government of Christ's house, alas! the generality of the present age seem to be agreed, that it is a matter of mere indifferency and moonshine, whether a person be of the Episcopalian, Independent, or Presbyterial way of thinking about it; although it is the declared principle of this church, founded on the word of God, solemnly sworn unto and sealed by the blood of many of the Lord's witnesses, That the spiritual power and authority, derived from Christ the alone Head, for the edification of his church, is lodged, neither in the hand of the civil magistrate, nor in the community of the faithful, as they call them, but in church officers, ministers and elders acting in parity, and judicatories subordinate to one another. Now, we say that a faithful minister of Christ is set for the defence of the gospel, namely, both for the defence of gospel-truth, and likewise of the hedge of government, which the glorious Head hath set about it.

3. A faithful minister of Christ is one who does not shun to declare to his hearers all the counsel of God, as Paul testifies of himself to the elders of Ephesus, Acts 20:27, "I have not shunned to declare unto you all the counsel of God." He does not say that he actually declared unto them the counsel of God, but only that he did not shun to declare it all. For as we know only in part, and prophecy but in part, it is not to be supposed, that all the truths of God, which are comprehended in the unfathomable depth of divine revelation, could be brought forth by any, or even by all that ever preached the gospel; for if the world itself could not contain the books that might be written of Christ, as the apostle John asserts, then all that ever were in the world (the Son of God only excepted) could never exhaust all that might be said, upon what is contained within the volume of God's book; as may appear in some measure from the vast number of commentaries, treatises, and sermons, published and unpublished, these seventeen hundred and fifty years bygone, besides all the lectures of the Old Testament prophets; and yet the half of what might be said has not been told. Well, then, not to shun to declare all the counsel of God, is to keep back no truth which we know from our hearers; it is, to the utmost of our capacity and knowledge, to bring forth, what, we think, as before God, will be most for their spiritual profiting, in the proper season of it, either for instructing the ignorant, and awakening the secure, strengthening of the weak, recovering of these that are gone astray; or for comforting the mourners in Zion, and raising up these that are bowed down under spiritual distress of any kind; and thus studying rightly to divide the Word of God, and give every one their portion of meat in due season, so as that none may be soothed or flattered in their sin upon the one hand, or that any get occasion for desponding fears on the other.

4. A faithful minister of Christ is one that gives attendance to reading and meditation on what he delivers, according to the Apostle's advice to Timothy, 1 Epist. 4:13, 15, "Give attendance to reading; meditate upon these things;" that is, study them before hand. The Apostle had advised him, in another place, to stir up the gift that was in him, which could not be done without reading and meditation; and if close application to study was enjoined to an Evangelist of uncommon endowments, it must be much more our duty now, when the extraordinary gifts of the Spirit are ceased, to digest into order and method what we are to deliver in public, and not to entertain our people with that which costs us nothing.

5. A faithful minister of Christ is one who seeks to find out acceptable words. This was Solomon's study, Eccl. 12:10, "The preacher sought to find out acceptable words;" on the margin, words of delight. We should endeavour to deliver the truths of God in such a plain and easy manner, as that the weak and ignorant may understand them, shunning all crabbed and bombastic expressions on the one hand, and course and clumsy ones on the other. The Scripture style is by far the smoothest, and at the same time the most elegant for the pulpit; and the more fully we understand any doctrine, the more able will we be to deliver it plainly unto others.

6. A faithful minister of Christ is one who takes heed to himself, as well as to his doctrine, lest, when he preach Christ to others he himself be a cast-away. It is given as one of the characters and qualifications of a minister, that he be holy, Tit. 1:8. For a minister may have both gifts and learning, and likewise some measure of success, and yet want grace, as is plain enough in these who preached Christ out of envy and strife, Phil. 1:15. And yet grace is a very material branch of the ministerial character; for without this we can have no experience on our own souls of the truths we preach to others, nor can we have true sympathy with these who are in any spiritual distress; without grace we can never be in case to say with the Apostle, 2 Cor. 1:3, 4, "Blessed be God, even the Father of our Lord Jesus Christ, who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. Again, as a minister is to take heed to himself by inquiring into the state of his own soul, so likewise is he to take heed to his outward walk, to be "an example to believers, in word, in conversation, in charity, in spirit, in faith, in purity." as the Apostle exhorts Timothy, 1 Epist. 4:12. Examples sometimes do good, where precepts are of little force. It were good for us who are ministers, if we could say in some measure with the Apostle, Phil. 4:9, "Those things which ye have both learned, and received, and heard, and seen in me, do." As we are to beseech others, that they receive not the grace of God in vain, so we should take special care to give no offence in anything, that the ministry be not blamed, but essay to practise ourselves what we preach unto others, and thus in some degree make proof of our ministry.

7. As a faithful minister of Christ will take heed to himself, so likewise to the particular flock over which the Holy Ghost hath made him an overseer. For, although every minister has a relation to the Church universal, yet he has a more special concern in that particular flock among whom he is called to labour in the work of the ministry. He is to be instant among them, in season and out of season, sparing no pains nor labour in the discharge of his ministerial duty, being glad to spend and be spent, watching for their souls, as one that must give an account; for a faithful minister studies to give a daily account of the state of his flock to the Lord Jesus: if they are flourishing and thriving, he gives an account of them in a way of rejoicing, and blessing him for the outlettings of his grace unto them: if they are languishing or decaying, or guilty of any miscarriages, he gives an account thereof in a way of mourning and sorrowing before the Lord. In a word, a faithful minister of Christ is one who endeavours singly to eye the glory of his Lord and Master in all his ministrations, to be wholly devoted to his service, and the good of the souls committed to his trust; he carries his people upon his breast before the Lord, and has an inward heart concern for their spiritual and eternal welfare. He is one who preaches not himself, but Christ Jesus the Lord, and who determines to know nothing among his people, but Christ, and him crucified. He is one who sees himself to be an unprofitable servant, and that his sufficiency stands only in the Lord; for indeed "who is sufficient for these things?"

II. The second thing proposed was, to give the reasons why faithful ministers of Christ ought to be honoured and esteemed by the people among whom they labour.

1. They ought to be esteemed for the sake of him whose message they bear. They are ambassadors for Christ, 2 Cor. 5:20. They receive their commission and authority from him, John 20:21, "As my father hath sent me, even so send I you." Matth. 28:18, 19, "All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations—and lo, I am with you always." Ambassadors have their honour and respect according to the rank of their masters who send them; the greater the prince be, the more honourable his messenger. Ministers of the gospel are the ambassadors of the King of kings, and Lord of lords, who has a name given him above every name; and you cannot despise the messenger if you honour the Master that sends him, Matth. 10:40, says Christ, "He that receiveth you receiveth me."

2. Faithful ministers of Christ ought to be esteemed for their work's sake, or for the sake of the message itself which they bear. It is a message of peace, Rom. 10:15, "How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" And how wonderful is it, that the God against whom we have sinned should proclaim peace on earth, and good will towards men! A minister's message is a treaty of marriage with the King's Son; and how amazing is it, that our Maker should be our Husband, that he should say to such guilty rebels as we are, "I will betrothe thee unto me for ever!" It is a message for a free commerce and trade with heaven; and surely that must be a gainful trade, which brings in the richest treasure at no expense; for here all the riches of heaven are to be had, and yet no money required for the purchase, Isa. 55:1, "Ho, every one that thirsteth, come ye to the waters," &c. So that faithful ministers are to be honoured, both on Christ's account who sends them, and on account of the message which they bring from him, which, as it is a treaty of peace, marriage, and traffic, you heard at large explained in the preceding discourse; and therefore I insist not further upon it, but proceed to deduce a few inferences from what has been said.

1, then. Hence, see that a gospel ministry is of divine institution. Epaphras is here called a minister of Christ, which plainly says that he had his commission from him. That a gospel ministry is of divine institution is plain from the express designation of some to that office by our Lord Jesus; he ordained twelve, and afterwards appointed other seventy also, to labour in his harvest; and though it should be said that these were extraordinary officers, yet the same glorious Lord, who gave some to be apostles, prophets, and evangelists, gave some also to be pastors and teachers, with an express order to "commit the Word to faithful men, who shall be able to teach others also."

2. Hence, see that the office of the ministry is perpetually useful and necessary. What Epaphras was to the Colosssians, other ministers will, through grace, be unto other churches, till the end of time; he was a faithful minister for them, that is, for their profit, for their good. Ordinances are perpetually necessary in the church, and therefore there must be a ministry to dispense them, as is evident from the promise of Christ's presence with his ministers, in teaching and baptizing to the end of the world. The ends for which a gospel ministry is appointed are perpetually necessary; the elect are to be gathered, the mouths of the gainsayers are to be stopped, the saints are to be edified and established till they all come in the unity of the faith, and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fulness of Christ.

3. Hence, see that a corrupt erroneous ministry is one of the worst of plagues; for in this case people are destroyed for lack of knowledge. The Apostle Peter tells us, 2 Epist. 2:1, that "there were false prophets among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, and many shall follow their pernicious ways." This is sadly verified at the present day, in this poor church and land, which is now crammed with a lax and corrupt ministry, intruded upon the heritage of God; and, alas! the generality of the people are, like Issachar, "couching under the burden."

4. Hence, see that the removal of the gospel is a sore judgment: "Wo unto you (saith God) if I depart from you. Where there is no vision, the people perish." A famine of hearing the Word of the Lord is unspeakably worse than a famine of natural bread, Amos 8:11.

4. If ministers are faithful in the discharge of their office, people will have much to account for those who despise their message, for they who despise them despise him that sent them; and "how shall we escape, if we neglect this great salvation?"

Any further application of this subject shall be in a word of Exhortation, first to the minister presently ordained, and then to the people over whom he has the charge; this task having been laid on me by your aged pastor, who, if his strength had permitted him, should have done it, it being an usual branch of an ordination sermon.

1st, then, I shall essay to speak a word unto the brother presently ordained.

R. D. B.

You are now ordained a minister of Christ, and it is your duty and mine to study that we be faithful ones.

1. Be faithful, in the first place, to your Lord and Master, whose message you bear; see that you keep close to the instructions which he has given you in his Word, that you may be in case to say to your people, what Paul did to the Corinthians, "I have received of the Lord that which also I delivered unto you." For you are to hear the Word at his mouth, and to give warning from him.

2. Let these you labour among see that you are in earnest about your Master's business, that your heart is so intent upon it, that nothing will give you satisfaction, unless they deal kindly with your Master, by believing the gospel report concerning him, as the gift of God for salvation to all the ends of the earth.

3. Let nothing bribe or scare you from the faithful discharge of your trust; let neither the fear nor favour, frowns nor flatteries of people hinder you from declaring the counsel of God unto them. See if you can attain to say, in some measure, as it is, 1 Thess. 2:4–5, "As we were allowed of God to be put in trust with the gospel, even so we speak, not as pleasing men, but God, who trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloak of covetousness. God is witness, nor of men sought we glory."

4. If you be a faithful minister of Christ, you must lay your account with much opposition in your work; you must not imagine that you will always sail before the wind; you will meet with storms from Satan, from wicked men, and even perhaps from good men themselves. Satan will be at your right hand to disturb you, both in your closet, and in the pulpit; at one time striving to blow you up with self-estimation, and at another, to sink you in the depth of discouragement. As for wicked men, the more faithful you are, the more of their wrath and fury will you draw upon yourself. And even good men may have sometimes unreasonable schemes, which they want to pursue to unwarrantable heights, and which if you oppose, as you are bound in faithfulness to do, you may meet with abundance of resentment from them likewise. So that, if you are a faithful minister, you must lay your account with opposition on all hands. "Behold (says Christ) I send you forth as sheep in the midst of wolves," Matth. 10:16.

5. Remember that the faithful discharge of your ministry is a most laborious work, such labour as frequently makes old age and youth to meet together. The Jews took Christ to be fifty years old (John 8:57) when he was little above thirty. The most other callings are only an exercise to nature, but a minister's work spends his vital spirits, and makes him like the candle, to waste, while he is shining; hence are ministers compared to soldiers, and watchmen, who are exposed both to hard labour and great danger.

6. As you would desire to be a faithful minister of Christ, be sure to look for furniture, for the whole of your work, from the hands of the glorious Head, who has received gifts for men. As the Apostle says to Timothy (2 Epistle 2:1) so say I to you, "Thou therefore, my son, be strong in the grace that is in Christ Jesus." Though your work be laborious and difficult, yet he sends none a warfare upon their own charges. In the use of appointed means, trust that his grace shall be sufficient for you, and that his strength shall be made perfect in weakness. Fasten therefore upon the promises of his presence, for your support and through-bearing, under all difficulties, "Lo, I am with you always. Fear not to go down to Egypt, for I will go down with thee, and I will also surely bring thee up again," Gen. 46:4.

7. Lastly. Next unto the promised presence and aid of the glorious Head, it may be a considerable encouragement unto you, that you are called to take part of this ministry, with an aged and experienced servant of Jesus Christ, who will always be ready to give you his best advice; and to be sure your entire harmony, mutual love, and joint counsels will contribute much to strengthen your hands, as colleagues, in this part of the Lord's vineyard.

I conclude what I have to say to you with repeating a few of the advices the Apostle gives to Timothy. Well then, "Refuse profane and old wives' fables, and exercise thyself to godliness.—I charge thee (says the Apostle) before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things, without preferring one before another, doing nothing by partiality.—Follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called.—Be not ashamed of the testimony of our Lord.—Hold fast the form of sound words.—Endure hardness as a good soldier of Jesus Christ.—Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.—Flee also youthful lusts, but follow after righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart,—Be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves.—Preach the Word. be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine—Watch thou in all things, endure afflictions, make full proof of thy. ministry." And, finally.—"Give thyself wholly to these things that thy profiting may appear unto all.—Continue in them, for, in doing this, thou shalt both save thyself and them that hear thee." These and several other instructions, necessary to ministers, both for teaching and ruling their flocks, are to be found in the Epistles to Timothy and Titus, which you and I, and every other minister, ought to be frequently perusing, as we would be found faithful ministers of Christ, I come now, in the

Second place, To speak a word to you of this congregation.

My dear friends,—Your eyes do this day see your teachers, and I trust that God has, according to his promise, given you pastors according to his heart, who shall feed you with knowledge and understanding. You are at present privileged with two of them, when some corners have not so much as one: and, to be sure, of them to whom much is given much will be required.

One of your pastors is stooping under the infirmities of old age, having laboured about fifty years in the Lord's vineyard, and about twenty years thereof among you. O beware of bringing his gray hairs with sorrow to the grave, by rejecting the counsel of God against yourselves, and refusing to receive the message which he brings you from the mouth of God. If in Christ Jesus he has begotten any of you, through the gospel (as I hope has been the case with not a few), then he will have "no greater joy than to hear that his children walk in truth," as the expression is, 3 John 4; and if he can say with Paul (1 Thess. 2 at the close), "What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ, at His coming? For ye are our glory and joy."

Your other pastor as to years is but a youth; and with reference to him I would say unto you, as Paul said with reference to Timothy, "Let no man despise his youth." Remember that David was but a youth or stripling (as Saul calls him) when he encountered Goliah the Philistine; yet because he went out against him in the name of the Lord of hosts, "the God of the armies of Israel," he came off the field a conqueror. Jeremiah was called to be a prophet or teacher in his youth, as appears from the first chapter of his prophecy, and yet the Lord fitted that young prophet for the difficult task that was put into his hand.

There are only a few things I would say to you with respect to your duty towards both your ministers.

1. If your ministers should be faithful in declaring the Lord's mind, then you ought to be ready and willing to believe and practise it. It is a sad charge which the Lord lays against Ezekiel's hearers, chap. 33:31, "They sit before thee as my people, and they hear thy words, but they do them not, for with their mouth they shew much love, but their heart goeth after their covetousness." If you remain barren and unfruitful under such means of grace as you enjoy, it will be more tolerable for hundreds of congregations than for you, in regard they are not so highly privileged.

2. The more faithful your ministers are in point of sin and duty, the welcomer ought their message to be unto you. Some cannot endure to be touched upon the sore heel, or to have the sinfulness of their practices laid in broad-band before them; but if matters be right with you, the closer your ministers come to your consciences by the word, the more searching and trying their sermons be, the more will you love both their persons and doctrine: "Search me, O God (says the Psalmist), and know my heart: try me, and know my thoughts; and see if there be any wicked way in me," Ps. 139 at the close.

3. Pray much for your ministers, that utterance may be given them, that they may open their mouth boldly, and make known the mystery of the gospel. The more you pray for them, the more profit you may expect under their ministry. If you have any spiritual wants to supply, or soul-perplexing doubts to solve; if you be under the prevalency of any temptation, from which you want to be delivered; in a word, if you be desiring the sincere milk of the word, that you may live thereby, then you will certainly be employed in prayer, that your ministers may be directed to speak a word in season unto you, and that the power of the Lord may come along therewith, for conviction or consolation, as your need requires.

4. If you would desire the faithfulness of your ministers to be useful unto you, be sure to keep them in their own room; do not expect from them what you are to receive only from the Lord himself. Remember that the "treasure is in earthen vessels, that the excellency of the power may be of God, and not of us," as you were hearing by the former speaker. But, at the same time, though you are not to idolize your ministers, yet a more peculiar love is due from you to them than to any else. Though you ought to love all the faithful ministers of Christ, yet a more special love is due to your own pastors, who labour in word and doctrine among you, as is clear from the forecited, 1 Thess. 5:12, "Know them that labour among you, and are over you in the Lord, and admonish you; and esteem them very highly in love for their work's sake." And, Heb. 13:17, "Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give an account, that they may do it with joy, and not with grief.

I conclude with that prayer of the Apostles, 2 Cor. 9:10, "Now he that ministereth seed to the sower, both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness." Which is founded upon that promise, Isaiah 55:10, 11, For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please (or which is well pleasing unto me), and it shall prosper in the thing whereto I sent it."

CHRIST IN THE CLOUDS COMING TO JUDGMENT

A Sermon by the Rev. Mr Ebenezer Erskine.

MATTH. 12:37.—Then shall he reward every man according to his works.

THE text gives us an account of the day of doom, which is the last day of assize, wherein every man shall be tried at the bar of God's justice, and every man shall then and there receive according to his works, whether they be good, or whether they be evil.

I shall not trouble myself or you with the terrors of this day, because I have no time, but will proceed.

It is most certain the day of judgment will come, and that it will be dreadful to all the wicked. But seeing these things must be, what sort of persons ought we to be in all manner of conversation, always looking for the coming of Christ, at whose coming the sun shall be darkened, and the moon shall not give her light, the stars shall fall from heaven, the powers of heaven shall be shaken, the elements shall melt with fervent heat. Who can hear all this, and not be wonderfully dismayed? O who dares eat, drink, or sleep, or take a minute's rest? Be sure, that day shall come. "O awake, ye drunkards! and weep, all ye drinkers of wine! because of the new wine! for it shall be pulled from your mouth. Gird yourselves and lament, ye priests! howl, ye ministers of the altar! Alas! the sore terrible day of the Lord is at hand."

DOCT. "This is a gospel truth, that Christ, who came into the world in the form of a servant, will one day come as a judge, attended with his holy angels.

And if this be so, then, first, for an use of exhortation.

1st, Let us all be warned, and, while we have time, provide for that day; yet, the weather is fair, we may frame an ark to save us from the flood; yet are the angels at the gate of Sodom, and yet is Jonah in the streets of Nineveh; yet the prophet laments, crying, "O Judah! how shall I entreat thee?" Yea, the Apostle prays, nay, we pray you in Christ's stead, that you be reconciled unto God. But here a question will arise, How will Christ appear?

I answer,—He who, as a man, once appeared to be judged, will then appear to judge all mankind. Consider this, ye that are going to the bar, what a dreadful sight will this be to the faithless Jews, stubborn Gentiles, and wicked Christians, when every eye shall see him, and they also that pierced him? This is the man, shall they say, that was crucified for us, and again crucified by us. Why, alas! every sin is a cross, and every oath is a spear; and when that day is come, you must behold the Man, whom thus you do crucify by your daily sin; sure this will be a fearful sight. Where is the bloody swearer, that can tear his wounds, heart, and blood? At that day, all these words will appear, the heart be visible, and the body and the blood be sensible of good and evil: then shall the fearful voice proceed from his throne, Where is the blood thou spilled? Here is the woful and terrible judgment, when thou that art the murderer shall see the slain Man be thy judge. What favours canst thou think to expect at his hand, whom thou hast so vilely and treacherously used by thy daily sins? Be sure, the Son of man will come, as it is written, "but woe unto that man by whom the Son of man is betrayed; it had been better for that man he had never been born," Matth. 26:24.

As Christ shall appear in the form of a man, so this Man shall appear in a glorious form. O sinner, look about you, the Judge is coming: a fire devours before him, and behind him a flame burns: on every side the people tremble, and all faces shall gather blackness. Here is a change indeed! He that was at the bar now sits on the throne, and that for ever and ever. Then, Christ stood as a lamb before Pilate: now, Pilate stands as a malefactor before Christ. He that was made the footstool of his enemies, must now judge, till he has made his enemies his footstool. Where shall they run? and how shall they seek the clefts of the rocks and hollow places? The glory of his majesty will kindle a flame, while the heavens and the earth shall flee away from the presence of the powerful Judge.

But if here be the Judge, where is the guard? Behold him coming from above with great power and glory! Would you know his habit? He is indeed clothed with majesty? Would you know his attendants? They are an host of holy angels; nay, yet a much longer train, even the souls of the saints descending from their imperial seats, and attending the Lamb with great glory. Never was there any judge lord of such a circuit: His footstool is in the clouds, his feet are in the rainbow; his judges are saints, his officers angels and archangels. The trumpet proclaims a silence, whilst a just sentence cometh from his mouth upon all the world. Thus you see the assize begun. "I beheld till the throne was cast down (saith the prophet), and the Ancient of days did sit, whose garments were white as snow, and the hair of his head like pure wool; his throne was like the fiery flame, and the wheels as burning fire," Daniel 7:9.

This is the Judge, whose coming is so fearful, and ushered in by a fiery cloud, and apparelled in snowy white, carried in his circuit on burning wheels, and attended with thousands of thousands. O, ye Jews, behold the Man whom before ye crucified as a malefactor! behold him on his throne, whom ye said his disciples had stolen away by night out of his grave! Matth. 28:13. Behold him in his majesty, him upon whom you would not look in his humility! This is he at whose appearance the kindreds of the earth shall mourn. Such a shout of fury follows the sight of his majesty, that the vaults shall echo, the hills resound, the earth shall shake, the heavens shall pass away, and be turned to confusion. Then shall the wicked mourn, then shall they weep and wail, yet their tears shall not serve their turn; their sins past betray them, and their shame condemns them, and their torments to come confound them: Thus shall the wicked bewail their miserable, hapless, unfortunate birth, and cursed end. O fearful Judge! terrible as an army with banners! The kings of the earth shall be astonished, and every eye shall see this Judge, and tremble at his sight. Lo, but conceive the guilty prisoner come to his trial. Will not the red robes of this Judge make his heart bleed, for his blood shed? Thus have I shewed you how Christ will appear in a glorious manner.

1. Think now, O sinner, what shall be thy reward, when thou shalt meet this Judge. The adulterer for a while may flatter beauty, the swearers grace their words with oaths, the drunkards kiss their cups, and thank their bodily healths, till they drink their souls to ruin; but let them remember, "for all these things God will bring them into judgment." A sad comfort in the end. How shall the adulterer satisfy lust, when he lies on a bed of flames? The swearer shall have enough of wounds and blood, when the devil shall torture his body and rack his soul in hell. The drunkard shall have plenty of his cups, when scalding lead shall be poured down his throat, and his breath draw flames of fire instead of air. As is thy sin, so is thy punishment; this Judge will give just measure in the balance of his indignation and wrath.

For comfort to all that are the Judge's favourites, now is the day (if ye are God's servants) that Satan shall be trodden under your feet, and you, with your Master Christ, shall be carried into the holy of holies. You may remember how all the men of God, in their greatest anguish here below, have fetched comfort from the eyes of faith. It was at this mountain Job rejoiced, being cast on the dunghill, that his Redeemer lived, and that he should see him at the last day stand on the earth. So likewise the evangelist John longed and cried, "Come, Lord Jesus, come quickly," Rev. 22:20. "Now, little children, abide in him, that, when he shall appear, we may have confidence, and not be ashamed at his coming. And this is the promise that he hath promised us, even eternal life." 1 John 2:28, 29. But I proceed.

The persons to be judged are a world of men, good and bad, elect and reprobate.

(1.) There is a summons, and this every man must hear, and this shall be the voice of the last trumpet. "Arise, ye dead, and come to judgment." O what a fearful and terrible voice will this be to all the wicked? How will they tremble at his voice, which makes the earth to tremble? Even at this voice the graves of the dead shall be opened, and every soul re-united to its own body; the dark pit of hell shall be shaken, when the dreadful soul shall leave its place of terror, and once more re-enter into its stinking carrion, to receive a greater condemnation. John 5:28, 29. The voice of Christ is a powerful and strong voice; "The dead shall hear his voice, and they shall come forth, they that have done good unto the resurrection of life, and they that have done evil to the resurrection of condemnation."

Thus much for the summons, you hear it given, and every man must appear. Death must now give back all that he hath taken from the world. What a ghastly and shocking sight shall this be, to see all the graves open, and to see dead men arise out of their graves, and the scattered flying on the wings of the wind, till they meet together in one body, Ezek. 37:6, "The dry bones shall live." Behold, the power of God Almighty, out of the grave and the dust of the earth, from these chambers of death and darkness, shall raise the bodies of the buried, Rev. 20:12, 13. "I saw the dead (saith St. John), small and great, stand before God; and the sea gave up the dead which were in it; and death and hell delivered up the dead that were in them: and they were judged every man according to his works." He that said to corruption, Thou art my father; and to the worm, Thou art my sister and mother, said also "I know that my Redeemer liveth, and mine eyes shall behold him." O good God! how wonderful is thy power! Joel 3:11, 12, "Assemble yourselves, and come all ye heathen to the valley of Jehosaphat, for there will I sit to judge all the heathen round about."

Thus have you an account of the dead being raised; they are all brought together, and now must we put them asunder; the sheep shall be put on the right hand, and the goats on the left hand. And now see the parties thus summoned, raised, gathered, and set apart. Is not here a world of men to be judged all in one day? All tongues, all nations and people of the earth, shall appear in one day. We shall then behold each son of Adam, and Adam shall then see all his posterity. Consider this, ye that are high and low, rich and poor, one with another, "for with God there is no respect of persons." Hark, O beggar, petitions are out of date, yet thou needest not fear, for thou shalt have justice done thee this day. All causes shall be heard, and thou, though ever so poor, and even despised in the world, must with the rest receive thy sentence. Hark, O farmer! now are the lives and leases together finished; this day is the new harvest of the judge, who gathers in his wheat, and burns up his chaff with fire unquenchable; no bribes, no prayers, no tears; but as thou hast done, so thou art sentenced, Hark, O landlord! where is thy purchase to thee and thy heirs for ever? This day makes an end of all; and unhappy were thy soul, if thou hadst not better land than a barren rock, to cover and shelter thee from the presence of the Judge. Hark, O Captain, how vain is the hope of man to be saved by the multitude of an host. Thou hast commanded all the armies of the earth and hell, yet canst thou not resist the power of heaven. Hark, the trumpet sounds, and the alarm summons thee; thou must appear. All must appear, the beggar, the farmer, the captain, the prince, and the greatest potentates of the world; nay, all shall receive their reward according to their deserts.

(2.) This is for terror to the wicked: every man must appear. O that every man would but think of it! Would you know the man that shall at this day be blessed? It is he that thinks on this day, and prepares for it. O then, I beseech you, meditate every day, that you and every man must one day appear before the Judge of the quick and dead, and receive according to your works.

And now, having brought the prisoners to their trial, I must tell you how this trial must be,—for your works. Faith justifies, but it is by works we are judged. Mistake me not, he shall be judged according to his works, as being the best witness of his inward righteousness. But, the better to acquaint you with this trial, we come to consider,—

1. How all men's works shall be manifested to us.

2. How all men's works shall be examined by God.

1. Of the manifestation of every man's works, Rev. 20:12. "I saw the dead, small and great (saith St. John) stand before God, and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of these things which were written in the books, according to their works." Remember this, O forgetful sinner, thou mayest commit sin after sin, and multiply your sins; but be sure God keeps a just account, and none of your sins, though ever so secret, shall be forgot. There is a book of God's memory; it is called a book of remembrance, Mal. 3:16, "A book of remembrance was written before God, for them that feared the Lord, and called upon his name." This is that which manifests all secrets; this is that which reveals all doings, whether good or evil. In these records are found at large Abel's sacrifice and Cain's murder, Absalom's rebellion and David's devotion, the Jews' cruelty and the prophets' innocency. Nothing shall be hid when this book is opened, for all may run and read it. "God will bring every man into judgment, with every secret thing, whether it be good, or whether it be evil," Eccles. 12:14. Wail, ye wicked, and tremble in astonishment. Now your closet sins must be disclosed, and your private faults laid open.

Imprimis. For adultery, envy, blasphemy, drunkenness, oaths, violence, murder, Sabbath-breaking, lying, and every other sin, from the beginning to the end, from your birth to your death, the total sum is eternal death and damnation. But there is another book, that shall give a more fearful evidence than the former, and the secretary in the soul of man. No man can commit a sin, but the soul that is privy to the fact will write it in this book. What a woeful case will thy poor heart then be in! What a strong terror of trembling must it then stand possessed with, when this book shall be opened, and thy sins revealed? This book is now perhaps shut up and sealed; but in the day of judgment it shall be opened, and what will be the evidence that will be brought in? There is a private session to be held in the breast of every sinner; the memory is the record, truth is the law, damnation is the judgment, hell is the prison, devils are the jailors, and conscience both the witness and the judge to pass sentence upon thee. What hopes can he have at the general assize, whose conscience hath condemned him before he appears? Consider this, O thou impenitent sinner!

But yet there is another book we read of, and that is the book of life, wherein are written all the names of God's elect, from the beginning of the world unto the end thereof. This is the precious book of heaven, wherein if we be registrated, not all the powers of darkness, death, or devils, can blot us out again. Therefore, to make some useful applications,

1st. Consider now, O sinner, what books one day must be set before thee. The time will come when every word of thy mouth, every glance of thy eye, every moment of thy time, every sermon thou hast heard, every thing thou hast left undone, all shall be seen, and laid open before men, angels, and devils; thou shalt then and there be horribly and everlastingly ashamed. Never go about then to commit sin, though ever so secretly, though at midnight, and all the doors locked about thee, yet at this great day it shall be brought to light.

2dly. As you intend the good of your souls, amend your lives, call yourselves to an account, while it is called to-day; search and examine all your thoughts, words, and deeds, prostrate yourselves before God, with broken and bleeding affections; pray that your name may be written in the book of life; and if you do so, God is not unrighteous to forget your labour of love, and all your good works; for at that great day the book shall be opened, our works manifested, and, as we have done, so we must be rewarded; for then shall he reward every man according to his works. But a little to recal ourselves.

The prisoners are tried, the verdict brought in, the indictments are found, and the Judge now sits upon life and death, even ready with sparkling eyes to pronounce the sentence, The Lord grant, that, when this day comes, the sentence may be for us, and we be saved, to our everlasting comfort. O now hold up your heads, all ye saints of the most high God, for this shall be a blessed day for you: for then shall ye hear the sweet heavenly voice of Christ, saying, "Come ye blessed of my Father, inherit the kingdom prepared for you." I cannot express what joy it will be to the righteous, when they shall hear Christ say, Come, ye blessed soul, who hath been bathed in repenting tears. Here is a sentence able to revive the dead, much more the afflicted. Are you sorrowing for your sins, leave it awhile, and meditate with me on this ensuing melody. Hark! yonder is the choir of angels sounding to the Judge, while he is pronouncing thy sentence. Now is the day of your coronation; now shall ye be made perfectly happy, and that for ever. Come, saith Christ, you that have suffered for me, now you shall have your reward; you shall have your souls filled to the brim with joy, such as is unspeakable, and full of glory.

But I must return to the left hand, and shew another crew, prepared for another sentence. And O what a terrible sentence will that be, which will make all ears glow and tingle. "His lips (saith the prophet) are full of indignation, and his tongue like a consuming fire," Isa. 30:27. What fire is so hot as that fiery sentence, Matth. 25:41, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."

1. They must depart. This seems nothing to the wicked. Now they are content to be gone; they have much more delight in sin than in God's service. But whither must they go? "From me." If from me, then from all my mercies, my glory, and my salvation? But whither, O Lord, shall the cursed go, that depart from thee? Into what haven shall they arrive? What master shall they serve? It is thought a great punishment to be banished from our native soils? What then is it to be banished from the almighty God? But whither must they go? Into everlasting fire. O what bed is this! no feathers but fire, no friends but furies, no ease but fetters, no daylight but darkness, no clocks to pass away the time, but endless eternity, fire eternal, always burning, and never dying. O who can endure everlasting flame! it shall not be quenched night or day; the smoke thereof shall go up for ever and ever. The wicked shall be crowded together, like bricks in a fiery furnace. But for whom was this fire prepared? For the devil and his angels. These must be your companions. The last sentence is now pronounced. What: Go (who?) ye cursed, into everlasting fire, to crews of devils. O take heed, that you live in the fear of God, lest that, leaving his service, he give you this reward, "Depart from me ye cursed," &c.

2. Consider, then, what fearful trembling will seize on your souls, that have their sentence for eternal flames: O which way will they turn? How will they escape the Almighty's wrath? To go backward is impossible, to go forward is intolerable. Whose help will they crave? God is their Judge, heaven their foe; the saints deride them, angels hate them. Good Lord, what a world of miseries hath seized on miserable souls. Their executioners are devils, the dungeon hell; the earth stands open, and the furnace burning, ready to receive you. O how will these poor souls quake and tremble! Every part of their body will bear a part in their doleful ditty; eyes weeping, hands wringing, breasts beating, hearts aching, with voices crying. Now, O man of the earth, what shall thy wealth avail thee; one drop of water, to cool thy tongue in the flames, is worth more than all the pleasures of the world.

Thus you have heard the sentence of the just and wicked; and the Judge is risen from his glorious seat. The saints guard him along, and the sentenced prisoners are delivered to the jailors; shrieks of horror shall be heard. What woes and lamentations shall be uttered, when devils and reprobates, and all the damned crew of hell, shall be driven into hell, never to return. Down they go howling, shrieking, and gnashing their teeth: The world leaves them, the earth forsakes them, hell entertains them; there they must live, and yet not live nor die; but dying live, and living die.

O miserable must these be, if the drowning of the world, the swallowing up of Korah, and the burning of Sodom with brimstone, were attended with such terror and hideous outcries; how infinitely, to all possibility of conceit, and trembling of that red fiery day; in a word, what wailing, weeping, roaring, and yelling, filling both heaven, earth, and hell! O most miserable wretches, Matth. 22:12. "Take them away, and cast them into utter darkness: there shall be weeping and gnashing of teeth." A darkness indeed! They must for ever be debarred from the light of heaven. Sunshine never peeps within these walls, nothing is there but smoke and darkness; and such is the portion of sinners, and the reward of the wicked.

THE WORD OF SALVATION

Acts. 12:16.—To you is the word of this salvation sent.

PAUL is here preaching Christ Jesus in the chapter; and in this verse he makes application of his sermon to his hearers, and that very close. More particularly in the words you may notice, (1.) The nature of the gospel described, it is the word of salvation. (2.) The indorsement or direction, shewing to whom it is directed or sent, To you, &c. you men and brethren, you Jews or Gentiles, to whom it is preached.

Observe, That the gospel, as a word of salvation, is sent to every sinner that hears it.

Before I proceed to speak to this doctrine, I would obviate an objection that may be made against it.

Object. Is not the gospel-call here limited to them that fear God in the text?

Ans. 1. If by these that fear God, is to be understood religious people, into whose hearts God hath put his fear, these are the persons that will most of all welcome the word of salvation, because they see most their need of it; but the gospel message is not here limited to them, and others excluded; no, the Apostle here speaks to all his auditory, both gracious and graceless, as appears not only in this text, "Men and brethren, children of the flock of Abraham, to you is the word of this salvation sent," but also in the application of this sermon to the graceless as well as to the gracious, ver. 40, 41.; compared with the two preceding verses.

2. There is a fear of God that is the fruit of conviction, and a fear of God that is the fruit of conversion; the former is by the law, the latter is by the gospel. It is like, that the former is specially meant here, for at this time the word was with power; it struck an awe and dread upon the Apostle's auditory. And though no sinner, no, not the most stupid that hears the gospel, is excluded from the call thereof, so as it can be said, the word of salvation is not sent to him; no, no, it is sent to every one, yet none but such as fear God, so far as to be filled with an awe and dread of God speaking to them in the word, and with a conviction of sin, and of their need of this salvation, none but such will receive and welcome the word of this salvation; for if they have no fear of God, and of his wrath, no sense of sin, and of their deserving damnation, they will not value, but slight and despise the word of salvation. This text, therefore, doth not limit the word of salvation, as sent only to them that fear God, but only points out the manner and method wherein this word of salvation comes to be received and entertained, and how it will not be received by these that have nothing of the fear and dread of God upon them.

3. These that are awakened to any sense of sin, and fear and dread of God, are the persons that are most ready themselves, as if the word of salvation were not sent to them; therefore these, in a particular manner, are mentioned, and encouraged to take it to themselves, because they are afraid to apply the word. Others that are called will not come. And they that have this fear upon them, have a will, but want courage; and therefore the Lord says to them, as it were, Fear not to come, for to you is the word of this salvation sent.

4. That the word of salvation is sent to all, even to them, who, through the want of the fear of God, reject it, is plain both from this text and context, compared with other scriptures. See the commission, Mark 16:15. "Go ye into all the world, and preach the gospel to every creature." Isa. 46:12. "Hearken to me, ye stout hearted, that are far from righteousness." Rev. 3:20. "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him," &c., any man, be what he will. In short, the word of salvation, importing all salvation necessary, looks to all sinners that need this salvation. The gospel would not be glad news to all people, if any sinner were excluded.

Hence the call is to all the ends of the earth, "Look unto me, and be ye saved:" Hence the call also is, "Whosoever will, let him come, and take of the water of life freely." And again, "To you, O men, do I call, and my voice is to the sons of men." &c. "Ho, every one that thirsteth, come to the waters," &c.

In prosecuting the observation, we shall observe the following method.

I. I shall speak a little of this salvation.

II. Of the word of salvation.

III. Of the sending of this word.

IV. Make application.

I. We shall speak a little of this salvation, and consider what it supposes, and what it implies.

1st. What it supposes, namely, misery. Our miserable state by nature, is a state of alienation and estrangement from God. We are without God, and are "alienated from the life of God; aliens from the commonwealth of Israel." It is a state of enmity: "The carnal mind is enmity against God;" we are in actual rebellion against Him. It is a state of darkness and ignorance; we are "destroyed for lack of knowledge:" A state of bondage to sin, Satan, the world, and divers lusts; we are fettered and in prison, led captive. It is a state of impotence: we are by nature without strength; we cannot so much as ask deliverance; we are not sufficient of ourselves to think any thing as of ourselves. It is a destitute state, a pit wherein there is no water, a comfortless state, a bewildered state, a cursed and condemned state; for "he that believeth not is condemned already:" He that believeth not the gospel is condemned already by the law: "Cursed is every one that continueth not in all things that are written in the book of the law, to do them." It is a state of death, spiritual death, and legal death.

2dly. What does salvation imply? It implies the whole redemption, purchased by Christ, and the whole of the application of it by the Spirit. It is salvation from a state of estrangement to a state of acquaintance with God; from enmity to peace and reconciliation; from darkness to light; from bondage to liberty. It includes pardon and justification, adoption and filiation, sanctification of nature, heart, and way, communion with God; afterward a glorious resurrection of the body, and eternal life and glory, in being for ever with the Lord.

II. The second head proposed was, to speak of the word of salvation which I may do by answering these four questions.

Quest. 1. What is the word of salvation?

Ans. Not the law, but the gospel; that is that which is the power of God to salvation, Rom. 1:16. Whatever discovers Christ, and salvation through Him, is the gospel.

Quest. 2. Why is it called the word of salvation?

Ans. Because it discovers salvation, it describes salvation, it conveys salvation, as a charter does an estate, or as a testament does a legacy; it offers salvation, it establishes a connection between faith and salvation to all mankind sinners; for "He that believeth shall be saved;" and because it is the organ or instrument by which the Spirit applies salvation.

Quest. 3. How does the word operate in the hand of the Spirit, when believed unto salvation?

Ans. It operates as seed cast into the ground. It operates as rain and dew: "My doctrine shall drop as dew" As the light; "They that sat in darkness saw a great light; It is a light shining in a dark place:" As fire; "Is not my word like a fire?" As water, as wind, as a seal imprinting the divine nature: As a glass, through which we see God's glory: As balm for healing; "He sent his word, and healed them.

Quest. 4. What are the qualities of this word of salvation?

Ans. 1. It is a divine word; "the word of God." God, Father, Son, and Holy Ghost, is the Author of it. Hence the gospel is called "the gospel of God," Rom. 1:1 and 15:2, 16. 2. It is a word of God in Christ, Heb 1:1, 2, and 2:3. It is secured "in the hands of a Mediator, yea, and amen in him." It is given to us by Christ, and sealed in his blood; "This is the New Testament in my blood." 3. It is a gracious word of God in Christ; it is free; it does not move upon our goodness or badness; our goodness does not further, nor our badness hinder it. It is a word that comes from pure grace, and springs from his free mercy, who is the God of all grace. It is such a gracious word, that it contains all grace. Hence, 4. It is a complete word, containing all our salvation; for it contains God in it, Christ in it, and the Spirit in it. It contains a righteousness in it, founding a legal title to life eternal, namely, the obedience of Christ; and a legal security from eternal death, namely, the satisfaction and death of the Surety. It contains all the parts of life, and may well be called the word of life; life in the beginning of it in regeneration; "Of his own will begat he us by the word of truth." The life of justification; we are justified in believing and receiving of Christ our righteousness, as offered in the word. The life of sanctification, the life of consolation, the life of glory hereafter. 5. It is a sure word; "the sure mercies of David;" sure, and more sure than a voice from heaven, such as even that which the disciples heard on the mount, 2 Pet. 1:19. "We have a more sure word of prophecy," &c. 6. It is a gracious, complete, sure word of God in Christ to sinners, as well as to saints; it is to sinners of Adam's family, for it presents a remedy for their malady. This leads to,

III. The third head proposed, namely, to speak of the sending of this word. Here it may be inquired from whom, by whom, to whom it is sent, and for what purpose.

1st, From whom is it sent? Ans. It is a word of salvation, sent from the God of salvation, to whom belong the issues from death; and it carries the impress of himself upon it. As the word is God's word, so it is of God's sending; "He sent his word, and healed them," Psal. 107:20.

2dly, By whom is it sent? Ans. Not by angels, but by men; "We are ambassadors for Christ," 2 Cor. 5:20, It is true, God sent his word first by Christ; "He so loved the world, that he sent his only-begotten Son," &c. Then Christ sends it by men, that we may not be afraid at his appearance, as Israel were of old; "We have this treasure in earthen vessels," 2 Cor. 4:7.

3dly, To whom is it that he sent this word of salvation? Ans. To all sinners that hear it. Whosoever look to the word of salvation, will find it looking to them, Gen. 12:3. What was the gospel preached to Abraham? "In thee, or in thy seed, shall all the families of the earth be blessed." Is not this a word of salvation to us also? It includes all, so as every sinner may take hold of it. See John 3:16; 1 Tim. 1:15. Christ came to call sinners to repentance. See Prov. 1:20. Isa. 46:12. It is a word that suits the case of sinners; and therefore, if it be inquired,

4thly, For what purpose is it sent to sinners? Ans. For the same purpose that a healing remedy is sent to a deadly malady; for Christ comes in the word, and is presented there, "for wisdom, righteousness, sanctification, and redemption;" 1 Cor. 1:30, and Rev. 3:17, 18. More particularly, it is sent as a word of pardon to the condemned sinner; "I, even I, am he that blotteth out thy transgressions, for my own name's sake." Hence may every condemned sinner take hold of it, saying, This word is sent to me. It is sent as a word of peace to the rebellious sinner, saying, "Christ hath received gifts for men, even for the rebellious." O I am a rebel, may the sinner say, here is a word for me: It is sent as a word of life to the dead; The hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live;" as a word of liberty to the captives; "The Spirit of the Lord God is upon me, because he hath anointed me to proclaim liberty to the captives, and the opening of the prison to them that are bound," &c.: as a word of healing for the diseased; for the word says, "I am the Lord that healeth thee:" As a word of cleansing, or a cleansing word for the polluted; "I will sprinkle you with clean water," &c.: As a word of direction to the bewildered; "I will lead the blind by a way they know not," &c.: As a refreshing word to the weary; The Lord God hath given me the tongue of the learned, to speak a word in season to him that is weary:" As a comforting word to the disconsolate; it brings in the good news of the river, the streams whereof make glad the city of God, and of Christ the consolation of Israel: As a drawing word, and a strengthening word to the powerless soul, saying, "He giveth power to the faint, and to them that have no might he increaseth strength. Thy people shall be willing in the day of thy power. When I am lifted up, I will draw all men after me." It is sent, in short, as a word of salvation, and all sort of salvation and redemption to the lost soul, saying, "Christ came to seek and to save that which was lost; and that we are not redeemed with corruptible things, such as silver and gold, but with the precious blood of Christ."

IV. The last head proposed was, to make application. Is it so, that the gospel, as a word of salvation, is sent to every sinner that hears it? Then,

1st, Hence see the kindness of God in Christ to sinners of mankind. Why hath he made such a difference between sinning men and sinning angels? There was never a word of salvation sent to angels that sinned; no, they are reserved in chains to the judgment of the great day; but to you, "O men, do I call, and my voice is to the sons of men; to you is the word of this salvation sent.

2dly, See what a valuable book the Bible is, which contains this word of salvation. O how ought we to search the scriptures! for in them we think, and think aright when we do so, that we have eternal life and salvation convoyed to us. Why? They testify of Christ; and we ought especially to search out the words of eternal life, the words of salvation that lie there.

3dly, Hence see what a valuable blessing the gospel is, and the dispensation thereof, and how welcome a gospel ministry should be unto us; "How beautiful upon the mountains are the feet of them that preach the gospel of peace!" Rom. 10:15, that publish the word of salvation. How sad is it when the gospel-ministers have not beautiful feet, when they defile their feet by steppping into the puddle of defection and corruption, and so make poor souls to nauseate the very gospel preached by them; and how sad is it when these that profess to preach the gospel of peace, have their feet defiled in the puddle of error! How desirable is it, when they have both the gospel of peace in their mouth, and beautiful shoes upon their feet, and are shod with the preparation of the gospel of peace, and with a gospel conversation, declining to walk with others in a course of defection!

4thly, Hence see the inexcuseableness of unbelief in rejecting the gospel, since it is sent to every one that hears it. Men have no cloak for their unbelief, no ground to say, This word of salvation is not sent to me; yea, it is sent to thee, whosoever thou art; it is a rope cast down for thy drowning soul to grip to.

5thly, Hence see how culpable they are that straiten the door, and hamper the call of the gospel, saying in effect, if you have not such marks, it is not you; it is only upon such and such terms that it is to you. This is to make the gospel no gospel. It is as if Christ came to save saints, but not to save sinners. They contradict the very design of the gospel, which is a word of salvation to sinners of all sorts and sizes. To you is the word of this salvation sent. To you, O sinner, is the door of salvation opened. Whatever straitens this door, whatever doctrines you may hear that hamper the gospel-offer, and tend to make you suppose, that there is no room for you, no access for you, you may suspect that either to be no gospel doctrine, or that has such a legal mixture accompanying it, as you ought to shun like the devil, because it would keep you back from Christ and salvation.

6thly, Hence see the ground of God's controversy at this day, together with an antidote against the errors and evils of the day. The great ground of God's controversy, at this day, with the generation we live among, is their rejecting the word of salvation. Wherefore is he now speaking in wrath and war, but because we will not hearken to him speaking in mercy. Scotland hath been deaf to the word of God, and to the warnings of God. Judicatories have been deaf to the word of God, to the word of salvation, calling them to reform, and return to the Lord; deaf to any testimony lifted up for reformation: and the whole land hath been deaf to the voice of God in the gospel. And what if God now thunder and roar out of Zion, and say, you shall hear at the deafest side; if you will not hear the voice of the word, you shall hear the voice of the sword. O what is the quarrel? Why, God says, "This is my beloved Son, hear ye him:" No, but we refuse to hear him. General Assemblies have refused to hear him; they give ear more to a patron, or a great man, and give more obedience to him, than to the voice of Christ. He said, "Feed my sheep, feed my lambs:" No, say they; but let them be worried with wolves, rather than displease and offend men of rank and power. How justly may the Lord say to such, "Go to the gods whom ye have served," and see if they can deliver you in the day of death, or in the day of wrath.

See here also an antidote against many errors of the day. Here is an antidote against enthusiastic delusions, viz., if we take the word of God for the rule and the warrant of faith, and of every particular duty. Some will say, we must wait for the Spirit being poured out; and till the Spirit comes, there is no doing; therefore we may sit still, and do nothing, either in the matter of our salvation-work, or generation work, either in personal or public work. Why, here is a delusion, here is enthusiasm, to make the Spirit the rule of faith and duty, and not the word of God. When God spake to Moses at the Red Sea, saying, "Speak to the people that they go forward." What! go forward, might unbelief say, into the sea, and be all drowned! Nay, stay till we see the water divided. No, says God, "Speak to the people that they go forward!" and in going forward at the word and call of God, making his call and word the rule of faith and duty, in this way they were to find the sea divided before them. To wait upon God's working, either outwardly or inwardly, without answering the call of his word, and going forward in the way of duty, is to wait without a warrant; it is a delusion, a tempting of God. You are to mint at believing the word of salvation sent to you. The people we call Quakers say, they ought not to pray till the Spirit moves them, making the inward motions of the Spirit, and not the word of God, the rule of duty. Thus it is no wonder that they be misled by a delusive spirit; for the word of God is the sword of the Spirit, and though we cannot fight without the Spirit, yet the Spirit will not fight for those, or with those, that will not take his sword in their hand; though we can do nothing without the Spirit, yet the Spirit will do nothing without the word. But if once we take the sword of the Spirit in our hand, I mean, take the word for our rule, and mint at duty, and at the work of believing, which is the work of God, according to the direction of the word of God; then, and not till then, are you to expect God will work powerfully; for out of his own road he will not, namely, if you turn away your ear from hearing his word, or if he do, he will bring you to this road before he do any thing more.

Here also see an antidote against all, or most of all the errors of the age wherein we live. Here is an antidote against all practical error, against all profanity, looseness, and luxury, whoredom, and debauchery, that have been long running down, like a mighty stream, through all ranks of persons, from the throne to the dunghill, in every corner of the land, What would remead these evils? Even the receiving of this salvation that is sent in the gospel to us. Unbelief in rejecting this salvation, which is a salvation from all sin as well as misery; this unbelief in slighting the Saviour and salvation, is the root of all the looseness and profanity in the age. Men do not see this root that lies hid under ground. Here is an antidote against the deism of the age. Why do men undervalue the scriptures, and deny the necessity of divine supernatural revelation? Even because they reject the word of salvation, they do not see that the gospel only is the word of salvation, and that there is no salvation but in the faith of it; but the faith of this word would cure the deism of the age. Here is an antidote against Arminianism; for salvation comes not of the free will of man, but of the free grace of God, in a word of salvation sent to us. Here is an antidote against Arianism. Would any soul deny the supreme deity of Christ, and his proper divinity, if they believed, that with him are the words of eternal life, and that a word from his mouth is a word of salvation? Isa. 45:22. "Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else." Here is an antidote against Antinomianism; for by this salvation we are not saved to sin and to wickedness, and break the law of God; but saved from sin and wickedness. The gospel being a word of complete salvation, the grace of God therein appears to all men, teaching effectively what the law does perceptively, namely, to deny ungodliness and wordly lusts, and to live soberly, righteously, and godly, in this present evil world. Here is an antidote against legalism, or Neonomianism, as some call it, which turns the gospel to a new law, and the covenant of grace, as it were, to a covenant of works. This text and doctrine shews, that we are not saved by a work, but by a word; not by any work of ours, but by a word sent from God to us, even a word of salvation: "Not by works of righteousness which we have done, but according to his mercy he saved us," Tit. 3:5. See 2 Tim. 1:9. Here also is an antidote against ignorant preachers of the gospel, that confound the marks of faith with the grounds of faith, or the evidences of faith with the warrant of faith, or the condition of the covenant with the qualities of the covenanted, as if the gospel call were only to saints, or to sinners so and so qualified; and so, leading men in to themselves for a ground of faith, instead of leading them out of themselves to Christ, exhibited to them in a word of salvation sent to them. The gospel method of salvation is the reverse of all legal schemes in the world. The legal strain supposes always some good quality about the sinner, before he be allowed to meddle with the word of salvation, and so shuts the door of the gospel, which it pretends to open. But the gospel strain brings the word of salvation freely to every sinner's door, and supposes him to be destitute of all good qualities whatsoever, and leaves no room to any sinner to say, I am not allowed to come in.

7thly, Hence see how much it concerns all and every one, to try and examine what entertainment they have given the word of salvation that is sent to them. Have you received it, or not, in a saving way?

1. Have you received it as the word of God, the word by way of eminency, the word of God in Christ. 1 Thess. 2:13 and received it not as the word of man, of this or that man; but, as it is in truth, the word of God? &c.

2. Have you received it as the word of salvation, or as a faithful saying, and worthy of all acceptation, both as a truth and as a good? This reception of it supposes a view you have of your being a lost sinner welcoming a saviour.

3. Have you received it as the word of this salvation; a present salvation, a particular salvation? This particular salvation from sin and wrath that you need, this near salvation; "I bring near my righteousness to the stout-hearted, and far from righteousness; my salvation shall not tarry," Is. 46:12, 13 this great salvation, this purchased salvation, this promised salvation, this offered salvation, presently offered, Faith fixes on something present. You need not say, Rom. 10:6–8. "Who will ascend to heaven, &c. the word is nigh," &c. Again,

4. Have you received it as a sent salvation, as God's send, as God's gift, sent by the hand of his ambassadors, sent freely and sovereignly, without your seeking after it, sent out of the storehouse of divine grace.

Have you received it as sent to sinners, to sinners in general? For here is glad tidings of great joy to all people. "Upon this mountain shall the Lord of hosts make unto all people a feast of fat things, of wines on the lees," &c. Is. 26:6.

6. Have you received it as sent unto you in particular? To you, sinners, says the general dispensation: To thee, sinner, in particular, says the particular offer: "Whosoever will, let him come." Hast thou then received it, as sent to thee, though a guilty sinner; to thee, though a vile sinner? Hast thou entertained it with a me, me, of particular application, saying, Here is an offer to me, a gift to me, a promise from heaven to me? Hast thou found thyself called by name, and said, I am warranted to take hold of Christ, and the salvation he brings with him, in this word of salvation; and even so I take him at his word, "Lord, I believe, help thou my unbelief?" Have you hereupon found the virtue of this word, as a word of salvation, saving you from your doubts and fears, saving you from your bonds and fetters, saving you from your helpless and hopless condition, and making you to hope for complete salvation from sin and misery? Have you found salvation begun in the faith of the word of salvation, and being begotten to a lively hope thereby? And does this hope begin to purify your heart, and this faith begin to work by love to God, and hatred of sin, and of yourself for sin? And is your continual recourse to this word of salvation, or to the promise of God in Christ, for all your salvation?

8thly, Hence see what matter of joy and praise believers have, who have been determined thus to entertain the word of salvation; for when the word of salvation is received through grace, then the work of salvation is begun: and you need be in no uneasiness now, though you be called to work out the work of your salvation with fear and trembling; because it is God that worketh in you both to will and to do. He that hath begun the good work in you, will perfect it unto the day of the Lord. The word of salvation may be unto thee, O believer, the word of consolation all the days of your life: for it is a word of salvation not only from the sinful state and miserable state you were in, but it is a word of salvation also bringing the good news of salvation in every case; salvation from the devil, the world and the flesh; salvation and deliverance from the hands of all your enemies; salvation from the sting of death, salvation from the terror of judgment, salvation from the curse of the law, and from the guilt of all your sins; salvation not only from all evil, but salvation to eternal life, for the word of salvation you have received and entertained through grace, contains all the words of eternal life. The word of salvation is the word of life for you, when under deadness, and the word of liberty for you, when under bondage; a word of rest for you when under weariness; a word of relief for you, when under distress of whatsoever sort. It is a word of salvation confirmed with the oaths of God, "That by two immutable things, in which it is impossible for God to lie, they might have strong consolation, who have fled for refuge to lay hold on the hope set before them.

9thly, Hence see matter for terror to those that neglect this great salvation that is sent to them by this word. "How shall they escape who neglect so great a salvation," and a salvation come so near to them? O sinner, it is a salvation sent to your house, and will you reject it? salvation sent to your soul; a word of salvation sent to your hand to receive it, and will you reject it? a word of salvation sent to your ear, saying, "But hear, and your soul shall live:" A word of salvation sent to your heart, and by it God is knocking at the door of your heart: O will you refuse him that speaketh from heaven? See Heb. 12:25. If you will not hear God's word of grace in the gospel, saying, "To you is the word of this salvation sent;" you must lay your account to hear his word of wrath in the law, saying, yea, swearing in his wrath, that you shall not enter into his rest. If you have no fear of God, as it is in the verse where my text lies; if you shall never be persuaded to fear the Lord, and his goodness manifested in the word of salvation sent to you, you must lay your account to fear the Lord and his wrath, manifested in the word of condemnation, which the law pronounces against them that believe not the gospel, John 3:18. "He that believeth not is condemned already." And there is no escaping this sentence of condemnation, but by receiving the word of salvation.

10thly. Hence, see how much it is the interest of every one to receive, and entertain, and welcome this word of salvation. "O hear, that your souls may live." Hear the joyful sound of salvation, O lost perishing sinner, before the door of mercy be shut, and the day of grace be over. Consider,

1. What sort of a salvation is offered to you. It is a spiritual salvation, the salvation of the immortal soul. "What shall a man profit, though he gain the whole world, if he lose his own soul?" If you would not lose and ruin your souls, O receive the word of salvation. It is a costly salvation, it comes running in the channel of the blood of Christ. It is brought to your hand, and free to you, however dear bought by the Redeemer. You have nothing to pay for it; the price of it is paid already; the condition is fulfilled. It is a complete salvation, salvation from every thing you need to be saved from; salvation from unbelief, enmity, atheism, heart-hardness, heart-deadness, and every thing that you make an objection against receiving of this salvation. You say you cannot believe, you cannot repent, but you would be saved from your unbelief and impenitence? This, and all the other branches of salvation is sent to you, when the word of salvation is sent. Will you welcome a Saviour to save you from all, to be wisdom, and righteousness, and sanctification, and redemption, and all to you? It is an everlasting salvation. Would you be happy after death, and have an eternity of happiness? Life and immortality is brought to light by this word of salvation. O poor dying sinner, consider what an everlasting salvation this is.

2. Consider what need thou hast of this salvation. Thou hast a dark mind, and needest salvation from that darkness and ignorance. Thou hast a guilty conscience, and needest salvation from that guilt. Thou hast a hard heart, and needest salvation from that hardness. Thou hast a powerful and strong corruption, and needest salvation from that. Thou hast a corrupt nature, and needest salvation from that. Thou hast many heart-plagues, and needest salvation from these plagues, and healing. Behold all this salvation, and infinitely more comes with the word of salvation; no salvation thou needest is excepted. Thy need is great, death is at hand, judgment at hand: "Now is the accepted time, now is the day of salvation." There will be no word in the day of judgment to sinners, but a word of condemnation, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." But now, in the day of salvation, is sent to you this word of salvation; now, now is the day, and perhaps now, or never.

3. Consider what a firm ground this word of salvation is for faith to believe upon. It is the word of God, the God that cannot lie. It is ratified by an oath of God. It is a word confirmed by the blood of the Son of God. It is a word attested by the Three that bear record in heaven. It is a word spoken by the inspiration of the Spirit of God, "He that hath ears to hear, let him hear what the Spirit saith to the churches. The Spirit and the bride say, "Come;" come and hear this word of salvation; come and believe; come and apply to thyself what is offered to thee.

4. Consider the good warrant you have to intermeddle with this word of salvation. It is sent to you on purpose that you may believe it with application to yourself; and that every one of you, thou man, thou woman, may take it home to thy own heart; for to thee is the word of salvation sent. To thee is this love-letter sent from heaven. Read the indorsement, and see if it be not to thee. It is backed to thee, O guilty sinner, saying, Christ came to save sinners. It is backed to thee, O inhabitant of the earth, that art not yet in hell; "Look to me, and be ye saved, all the ends of the earth." It is backed to thee, O scorner, that hast hitherto been a mocker of God and godliness, Prov. 1:20, 22, 23. It is backed to thee, O rebellious sinner. If thou wert excepted, all mankind would be so. Behold Christ hath ascended up on high, led captivity captive, and received gifts for men, even for the rebellious, that God the Lord might dwell among them. It is backed to thee, O black and bloody sinner, Isa. 18. "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool." It is backed to thee, O sinner that art thirsting after other things than Christ, Isa. 55:1, 2. "Ho everyone that thirsteth, come. Wherefore spend ye your money for that which is not bread?" &c. Wherefore do ye thirst and pant after other things that cannot give you satisfaction? Yea, it is backed for thee O unhumbled, unconvinced sinner. Say not, that cannot concern thee, because thou art not convinced of thy sin. O, the word of salvation comes even to thee also, Rev. 3:18. "I counsel thee to buy of me gold tried in the fire," &c. even thee, that, as in the preceding verse, art saying that thou art rich and increased with goods, and stand in need of nothing; and knowest not, that thou art wretched, and miserable, and poor, and blind, and naked. Unconcerned sinner, to thee, even to thee, is the word of this salvation sent. Is this love-letter backed for thee? O then, know, that though you have no will, you have a warrant to receive it, and Christ in it. If you reject this word of salvation, it is either because you will not, or dare not, or cannot receive it.

If you say you will not take it to you, then remember you are willingly subscribing your own doom. And I take instruments against you, that you will not have salvation, you will not come to Christ that you may have life; you are preferring some base lust to the Lord of glory, and so preferring, of consequence, damnation to salvation, death to life.

If it be not a will of obstinacy, but impotency, saying, O if my will were subdued; behold the word of salvation comes with salvation from that plague of unwillingness, saying, "Thy people shall be willing in the day of thy power." And to you is the word of this salvation sent, that you may welcome it; and so far as you welcome it, so far are you willing.

If you say you dare not take the word to yourself as a word of salvation to you; why dare you not do what God offers you? How durst you sin against God when he forbade you? And now you dare not take his word for your salvation when he bids you! How durst you venture on his fury against his command? And now you dare not venture on his favour, through Christ, at his call and command. Was it not enough to offend his justice? and will you venture now to slight his mercy? This is worse than all your former sins, to refuse salvation that he offers from the guilt of all.

If you say you cannot, because of utter impotency; that shall be no stop. You cannot believe, you cannot come to Christ; but as the word of salvation is sent to you, so salvation is come to you, because you cannot come to it. The Saviour is come to you, because you cannot come to him. Are you for him? The word of salvation is a word of power; and drawing power is in it, to draw you that cannot come. "When I am lifted up, I will draw all men after me." Are you willing to be drawn? Then the word of salvation hath so far taken effect upon you, as to remove your unwillingness, and to make you willing. Look for another pull of omnipotency; for the word of salvation is a word of omnipotency; it is the almighty word of the almighty God. Saving power, drawing power, is in it. Welcome it as such, and in due time you shall be able as well as willing. Your faith is not to be acted in the sense of self-ability and sufficiency, but in the sense of self-inability and insufficiency. Our sufficiency is of God, salvation is of God, "All things are of God," 2 Cor. 5:18 "who hath given to us the ministry of reconciliation," and given to you this word of salvation: and it contains all your salvation. And if any part of it were left to you, it would not contain all your salvation. What you cannot do, this salvation can: therefore receive it, and bless God for it, that to you is the word of this salvation sent.

END OF THE SERMONS.

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MONERGISM BOOKS

The Whole Works Of The Late Rev. Ebenezer Erskine, by Ebenezer Erskine Copyright © 2021

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Table of Contents

Preface

Preface to the First Sermon

I. GOD'S little remnant keeping their garments clean in an evil day - Rev. 3:4.

II. The backslider characterised: or, the evil and danger of defection described - Heb. 10:38.

III. The wind of the Holy Ghost blowing upon the dry bones in the valley of vision - Ezek. 37:9.

IV. The King is held in the galleries - Song of Sol. 7:5.

V. The groans of believers under their burdens - Psal. 38:9. Rom. 8:26.2 Cor. 5:4.

VI. The believer exalted in imputed righteousness - Isa. 45:24, 25.

VII. The humble soul the peculiar favourite of heaven - Job 22:29. 1 Pet. 5:5, 6. Psal. 138:6

VIII. The necessity and profitableness of good works asserted - 2 Cor. 7:1. Rev. 22:14.John 7:17.

IX. Christ in the believer's arms - Psal. 73:25. Luke 2:28.

X. A discourse on the throne of grace - Psal. 89:14.

XI. The assurance of faith opened and applied - Heb. 10:19, 22.

XII. God in Christ, a God of love - 1 John 4:16.

XIII. Unbelief arraigned and condemned at the bar of God - John 16:8, 9. John 3:18.

XIV. The day-spring from on high - Luke 1:78

XV. The rainbow of the covenant surrounding the throne of grace - Rev. 4:3.

XVI. The tree of life shaking her fruits and leaves among the nations - Rev. 22:2.

XVII. The law of faith issuing forth from mount Zion - Isa. 2:3.

XVIII. The stone rejected by the builders exalted as the head-stone of the corner - Psal. 118:22.

XIX THE government upon Christ's shoulder - Is. 9:6.

XX. A treasure of gospel-grace digged out of Mount Sinai; or, the sinner's claim of right cleared fr

XXI. The standard of heaven lifted up against the powers of hell, and their auxiliaries - Is. 59:

XXII. The Believer's journey from the wilderness of this world, to the Heavenly Canaan - Song 8:5

XXIII. The true substance and strength of a church and nation - Isa. 6:13.

XXIV. The first promise accomplished; or, the head of the Serpent bruised by the seed of the woman -

XXV. Courageous faith - Psa. 23:4.

XXVI. The solemnity of Christ's ascension to the throne of glory - Psa. 47:5.

XXVII. The wrath of man bounded by the power of God - Psa. 76:10.

XXVIII. The name of God glorified in Christ - Exod. 23:21

XXIX. The tabernacle of David ruined by man, and reared up by the mighty God - Amos 9:11

XXX. The annals of redeeming love, with the Redeemer's vengeance upon the grand enemy of the redeeme

XXXI. The sovereignty of Zion's king - Psa. 2:6.

XXXII. Christ, the resurrection, and the life - John 11:25.

XXXIII. A LAMP ordained for God's Anointed - Psa. 132:17.

XXXIV. The Angel's seal set upon God's faithful servants, when hurtful winds are blowing in the chur

XXXV. Christ considered as the nail, fastened in a sure place, bearing all the glory of his father's

XXXVI. A robbery committed, and restitution made, both to God and man - Psa. 69:4.

XXXVII. Worthless man much regarded by the mighty God - Psa. 144:3.

XXXVIII. The human nature preferred unto the angelical - Heb. 2:15.

XXXIX. The broken law magnified and made honourable - Is. 43:21.

XL. The wise Virgins going forth to meet the Bridegroom - Matt. 25:6.

XLI. The New Testament Ark opened against the deluge of divine wrath - Heb. 11:7

XLII. The plant of renown - Ezek. 34:29.

XLIII. God's doves flying to his windows - Is. 60:8.

XLIV. Christ set up from everlasting - Prov. 8:23.

XLV Abraham rejoicing to see Christ's day afar off - John 8:56.

XLVI. Christ, as the breaker, opening all passes to glory that were impassible - Micah 2:13

XLVII. Ethiopia stretching out her hands to God - Ps. 68:31.

XLVIII. The kingdom of God within the soul of man - Luke 17:21.

XLIX. Gospel treasure in earthen vessels - 2 Cor. 4:7.

L. The character of a faithful minister of Christ - Col. 1:7.

LI. Christ in the clouds, coming to judgment - Matt. 16:37.

LII. The word of salvation - Acts 12:16.