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Page I UK BPIBITUA1 WARFARE.

SinM'.v I. Rom. tH. 34. 808

II. Gal. v. 24. 88]

III. Seme text, - 880

IV. Same text, 340

V. Same text, M4K

VI. Berne test, 856

VII. Same text, ----... ;;o|

VIII. Same test, ....... 372

SPIRITUAL CONTKNTMKNT.

SfSMOM I. Pun., iv. I 1. 379

" II. Same test, ......_ 588

COMMUNION SKRMONS.

I'l.nv. x. 4. .399

Seme test, and Psalm lis. 2. ... 410

Job xxiii. 3. ----- . 415

Same text, --.._. 4.03

Same text, ....... 43]

IlA. Ixv. 1. 439

2 COS. v. 10. 445

,, VIII. EXOD. xxx iv. 6, 7, ---- 451

,, IX. Mai., [is. 0. 458

,, X. •! COE. xii. 7. \i,:>

„ XI. 2 Cou. iv. 8. 474

Exhortation, before the Communion at Glasgow, - 481

A Sim 1.in, before the Communion at Kirklistouri, ... 484

A Wonl <>r Exhortation, at Serving Mime Tallies at Kirklistoun:

First Table, 490

Second Table, ......... 491

Third Table, -..._... 493

Fourth Table, ........ 495

A Letti 1;, muI b) Mr. Andrew Gray, when on his death-lied, to

Lord Warristoun, ----_-_ 49$

NOTE,

BY THE PUBLISHER.

As the following Sermons of the Rev. Andrew Gray, were printed only from the Notes of others, they are, in many places, not very accurately handed down. Innumerable typographical errors have also disfigured the former editions, in some cases so far as to render the sense well nigh unintelligible. Some of the first sheets of this edition were printed off'before means were adopted to rectify these errors ; but the whole remaining parts have been carefully revised, some hundreds of typographical errors corrected, and the sense has been made intelligible, as far as was consistent with preserving the words of the author.

The following passage from a preface to a former edition, will explain the means by which the Sermons of Gray were preserved to posterity.

" As to this little piece, whatever ye shall find in it, it hath this to say for itself, that whereas many writings in the world do intrude themselves upon the press, yet this the press hath violently thrust into the world ; for some young student, from his good affection to the edification of the Lord's people, and, no doubt, from his high esteem of the precious author's memory, having given into the press a copy of some of these Sermons, being only Notes taken from his mouth when he preached them; no sooner were they seen abroad, but all the presses in the nation fell a labouring about them; so that, if we mistake not, in less than two or three months time, three or four impressions were cast off, yet all of them so imperfect and maimed, that howbeit the excellency of the matter, and the fresh remembrance of the worthy author's name, made them very sweet to many, especially those who heard him preach ; yet the unsuitable dress wherein they appeared, and the mistakes of the first writers (they being hardly able to take up every thing as it was spoken) occasioned diverse material failings in the sense, besides lesser faults, which could not but be a trouble to those who were acquainted not only with the singular graces, but parts, also, of the eminent youth. This gave occasion to some friends to speak a little what way these prejudices which both the truth and the author's name might lie under, by these incorrect impressions, might be taken off. And finding that the copy, which by Providence, the worthy young gentlewoman who was his wife, had lying by her, though it was but notes taken from his mouth, yet was the most correct that could be found; and that also it did contain the whole purposes that he had preached upon these texts, yea, the whole purposes concerning faith that he had preached, according to that method proposed in the first of the Sermons formerly published, this was undertaken to be revised by some, who, albeit none of the fittest for these employments, yet rather than nothing should be done in the business, were content to bestow some hours upon it, according as other necessary employments would permit. And now having sought out all the notes of these Sermons which we could find from other hands, and compared them with the copy above-mentioned, we do again present them to the people, not with any confidence that our pains have put any effect upon them : only we have some hopes, the whole subject being now before them, and those things in the way of expression helped, which either might seem to be somewhat unpleasant, or liable to mistakes, they shall not now be less edifying, nor less acceptable, than formerly they were. We did not think fit to make any considerable alterations as to the method, or other things of that kind, lest haply by straining his excellent purposes too much, to shape them to the ordinary rules, or to reduce them to that order which might have pleased ourselves, we should have wronged the matter itself, or at least have put them to a loss who did hear him preach."

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PREFACE.

The Rev. Andrew Gray, the author of the following Sermons, was born about the year 1630. Before he had reached the age of twenty, his extraordinary gifts and graces secured his entrance on the office of the Christian Ministry; and he died, after labouring for about two years in the work of winning souls to Christ.

From one so young, and, therefore, in man's judgment, so inexperienced, we are scarcely prepared to expect either the riches of a matured intellect, or the tokens of much growth in grace. But " none teacheth like God," and the name of Andrew Gray is now enrolled, and will continue to be so, as long as godliness continues to be cultivated, among those who are sometimes led to maturity in grace ere ordinary men have left the rudiments of religion. A detail of the peculiarities of his mind is, for the most part, only a catalogue of excellencies.

The characteristic which should perhaps be mentioned first, is, the power with which this author addresses the consciences of men. It is said that when he preached, his hearers often felt as if " their hair did stand on end." With all Baxter's plainness and affectionate vehemence, Gray combines far deeper theology than his, and resting upon that, he assaults the conscience, as if he would carry it by storm. So intrepid and determined is he, that he refuses to take a denial. He lays his hand upon the sinner's heart—he looks at man's soul in the light of eternity, and obviously cares for no man's frown or favour, if only he can persuade the sinner to look to Christ and be saved. In his own words, " he putteth the question home to the conscience, to answer yea, or nay"—and so authoritative, yet so affectionate, is his mode of addressing his audience, that all who re fleeted must have felt that the truth which he preached, and their mode of receiving it, decided their doom up to the moment of their hearing. « I charge you, as ye will answer to God one day, that ye search your hearts"—such was the frequent honesty of his appeal ; " O, if you had but one desire to get a sight of Christ, ye

would get him for a desire"—such was the affectum and the free-ness of it.

Gray was by far too well acquainted with pure and undefiled religion, as planted in the soul of man by the Spirit of God, to be deceived by the professions which many assume, and attempt to regard as the religion of Jesus Christ. The author's endeavours were, therefore, much directed to undeceive those who named the name of Christ, but forgot to depart from iniquity ; who professed a spiritual religion, yet led a carnal life; who attempted at once to be the friend of God, and the friend of the world—a contradiction which even Omnipotence could not reconcile.* To undeceive and awaken such men, he often takes the very stones of the church in which they met to worship, as witnesses against those whom he quaintly calls " tongue-Christians." While he is tender as a nurse with her child, to the humble and tender-minded Christian, he shows no pity to the delusions in which carnal professors lull themselves asleep. He often puts the case—suppose all had withdrawn from the audiences whom he addressed, except those who were believers in spirit and in truth, how few would have remained as true followers of the Lamb. It was by faithfulness like this, guided by love to men's souls, too strong to allow them to live and die undisturbed in delusions which are eternally ruinous, that Gray sought to gather in Christ's peculiar people to his fold. Taking the Lord Jesus as his model,f in separating between the true and pretended Christian, he searched the latter to the quick, in the very act of proclaiming the blessedness of the former ; for he unfolded the privileges of God's covenant people, in such a manner that the men of this world could not care for such blessimrs —they are so spiritual, so holy, so closely connected with Christ. Thus does Gray so grapple with men's consciences, so press conviction of sin upon men in one sentence, and deliverance from " all sin," through the blood of sprinkling, in the next, that the very moment winch sees a Christian condemned by the law, may also see him made alive by the gospel; and this, wc think, is one of the secret charms which have drawn God's Spirit-taught people to this volume for bo many generations.

After thus referring to the faithfulness of Gray in dealing with Binneri in Zion, it would be injustice to his gifts, not to mention that his tenderness in dealing with mourners in Zion, was equally remarkable* When their hope seems to have gone out, he tries to

• Jaaci iv. 4, I Matth. xii, ::o.

rekindle it. When they write bitter things against themselves, he defends them. When they can find no excuses for their short-comings, he tenderly finds many. When they conclude that God's mercy is clean gone for ever from them, he persuades them to wait on God, and he will yet renew their strength. And, it is not by exciting mere natural emotion, but by bringing men to God in Christ, that Gray speaks peace to the wounded spirit. Thus does he administer the true consolation ; and while he makes all that he says the means of recommending the Lord Jesus, he, at the same time, carries into accomplishment the Redeemer's purpose of mercy—" not to break the bruised reed, nor quench the smoking flax." At once a Boanerges and a Barnabas, he thunders in the unconverted sinner's ear, but his heart is obviously most in its element, when consoling or soothing the contrite. It is after some of his attempts thus to administer consolation, that he breaks out in some of his most seraphic raptures, like those of Rutherford and other worthies, concerning the glories of the New Jerusalem, and the blessedness of that state in which all shall sit under the shadow of the Plant of Renown. The unction, the tenderness, the lofty spiritual character of such portions of the volume, will show most plainly the rare attainments of this surprising youth, and convice us that our attainments in godliness in this age have brought us acquainted with little more than the name of the Redeemer, or the rudiments of pure spiritual religion.

We cannot read over one of the following Sermons without noticing this love which the author bore to the souls of men, and his determined zeal in bringing them to Christ. But in particular do the " Sermons on the Great Salvation" exhibit these peculiarities of the author. Like all the other discourses, they are rendered sometimes obscure by divisions and sub-divisions, so that a critic would condemn them. But into the Christian's soul they pour a warm stream of religious knowledge and feeling, worthy of the grandeur of the subject. The author does not content himself with discussing doctrines, and holding them up for the contemplation of the intellect; but he transacts between a living Christ and the hearts of men : as an ambassador from Christ, he delivers Christ's message, and refuses to let sinners escape, until they accept of the great salvation.

Nor does this author merely address men in groups, or masses. He individualizes and classifies, so that not one can escape. His deep insight into the effects of religion in the soul, his marvellous acquaintance with the difficulties, the dangers, the fears, and errors

PRE] A. I .

of Christians, enable him to deted everj subterfuge of the sinner \- if the workings of the sou] were the ongoings of a material substance, wliicli could be examined ami analysed, does Gray examine the workings ofa mind exercised about religion, without seeming to be conscious of his power. IJe points out the difficulties, indicates the cause of the error, ami adopts the true means of giving lighl to them that sit in darkness, by the unction of the Spirit, the Sovereign Teacher. In consequence of the individualizing character of his Sermons, this author's writings affect us more like Bpoken than writ tun discourses. There is so much of human lite, and human thought and action, that it requires no effort, nay, it is sometimes inevitable, while we read, to feel as if the speaker were actually pouring the oil of gladness into the soul from living lips, or driving the ploughshare of divine truth through the sins which conscience tells ice have committed.

All who know how difficult it is to counsel Christians in spiritual distress, and all who are anxious about the soul, with no friend at hand to counsel them, will find in these Sermons a precious councillor, one who had learned wisdom at the feet of Him who is the Wonderful, the Councillor, the Mighty God. For example, when the author describes the different classes who neglect the Great Salvation, or when he explains the use of God's name in Christ, as guiding to religious repose, as well as in many other passages, he supplies us with a spiritual mirror, in which all who are anxious about their souls may see their condition reflected. Man's spiritual disease, and God's remedy for it. are described by one who knew the virulence of the malady, and the power of the halm provided ; and as we read such passages, remembering the age of the author, we are forcibly reminded of the truth, that out of the mouths of babes and Mick-lings God hath perfected praise. To be so mighty in the scriptures so rich in grace, so versant in all the varieties of Christian experience, as well as all the intricacies of the unregenerate heart, at the early age of twenty-one, manifests how clearly one day is with the

Lord as many years.

Another remarkable feature in the following Sermons, already hinted at. is this, the author proceeds actually to transact with sinners, ahotit eternity, lie .Iocs not Leave them for one instant in doubt as to whether they-should receive the gospel; but, like one who kne*w that man is responsible to God for receiving the gospel the moment if is propounded to him, the author offers Christ and salvation with him to every sinner thai will accept He does not

preach about Christ, hut he preaches Christ himself. He does not present merely religion to men, but a living 1 , present Redeemer, as that which alone can bring 1 peace into the soul. He knew that men may, in one sense, enjoy certain of the privileges which Christ died to purchase, or be soothed by fancied faith, and elated by doctrinal knowledge, without ever receiving Christ himself. But he also knew that if a man do receive Christ, he has in him all that is needful for the soul. The author therefore sought to press Jesus Christ, in his glorious person, as well as his offices, on the sinner's acceptance. It was not religion which consisted in the hearing of the ear; it was such religion as actuated Job,when he cried, "now mine eye seeth thee," that Gray sought to teach. " I live, yet not I, but Christ liveth in me" " Christ in the believer the hope of gloi y;" these were the mottoes inscribed over the pulpit of the author; these guided him in all his doings, for he ever sought to "join men to the Lord, and make them one Spirit with Him." In this manner, the grand characteristic of this author, in the Christian's estimation, is, that he has only one text, while that text includes the universe of spiritual existence; it is, Christ crucified. Wherever he begins, he ends with the Saviour, and we may venture to say, that the aim of every paragraph in the volume, is to magnify the Son of God, and guide sinners to him. It is not difficult to fasten on a religious topic, and make it the theme of a discourse, or to preach the doctrines of the cross in a certain way, when they are obtruded on us in a text. But to make every subject lead to Christ, and terminate on him, as shutting up the view, and satisfying the soul of the believer, that is the divine art which God's Spirit alone can teach, which God's people alone can love and relish. Now Gray had drunk deep into this Spirit. Jesus Christ was the beginning, the middle, and the end of all his Sermons; and hence they have found favour for two hundred years in the minds of all who know and love the truth as it is in Jesus. In pressing it upon men's notice, he speaks like one who knew he was speaking on God's authority, and propounding God's sole specific for man's redemption; he therefore tells his message, not like one afraid to awaken men from their dreams and delusions, but like one who would save their souls at all hazards. And when men begin to make excuse, that they may escape from his urgency, he " poses" them with a gospel statement, which they may neglect, but cannot gainsay. For example, in urging men to immediate acceptance of Christ, according to the gospel, Gray was met, as every gospel minister is often met, with the excuse, " Ye bid us come to Christ, but we cannot come." In answer

to this he says, " I desire no more of you, but to come with this, 1 Lord, I am content to come, but cannot come'—come once with that, and if once ye do come, it will not be long before ye be able to receive the gospeL" In this manner, while he makes Christ crucified the great theme of his Sermons, as he is of the word of God, the author shows that all the blessings of the New Covenant flow down from heaven to man, on the Saviour's blood, and if they are not seized now, they may float past us for ever.

It is easy, however, to foretell that these Sermons will not be acceptable to all. The age in which they were preached, when simplicity was so much neglected, the digressions which often lead the author away from the main topic, together with the injury sustained by their transmission to us, not from the author's MSS. but from the Notes of his widow, and other hearers, render the Sermons often very imperfect as compositions.* Behind the fig-leaves of objections to style and want of ornament, or often even of order, some may conceal their distaste for the author's doctrines and plainness. But God's renewed people will find that they have here something more than crumbs from the table of the Lord of life. The harmony of divine truth is never disturbed, and wherever that truth is known in the power and the love of it, the Sermons of Gray will be relished for their unction, their faithfulness, their tenderness, and discrimination. If the author's vehement zeal sometimes led him to the adoption of language which seems bold, or sternly severe, it is only what can be paralleled in the writings of David, Isaiah, Eze-kiel, or the apostle James.

In our day, and in this island, we hear much of a revival of pure and undefiled religion. We fear that that revival is exceedingly over-rated, or that it is ecclesiastical rather than spiritual; for if it were real, to the alleged extent, one of the symptoms thereof would be, not plaudits of self-gratulation, such as we too often hear, but deep and prostrate humiliation, because of our long torpor, and our continued shortcomings. It is true, however, that men are now in greater numbers searching for the old paths, as if they designed to walk in them. By the returning grace of God, tic distinction between the true and nominal Christian is being better established. The day has passed when the gospel of the Son of God could be put down as Methodistical, or when the doc-

• Sonic of the Communion Sermons are mere fragments; and some Other parts of the volume, chiefly towards the close, are often so ill connected, as to be with difficulty understood.

trines of Regeneration, and the Indwelling of God the Spirit, in the soul of man, could be scoffed at as fanatical, or branded as " Religion for the vulgar." The undisguised truth is now proclaimed. The foolishness of God is supplanting the wisdom of men ; and though some may be crying " hosanna!" now, who, ere long, will cry, " crucify him ! crucify him !" still God is gathering in his own. The Sun of Righteousness is above the horizon, and his people, it may be hoped, are coming to the brightness of his rising.

Now, to promote this renovation, we know not a better volume than the Sermons of Gray. It helped to keep alive the knowledge of the simple gospel in many of our cottages among our cottage patriarchs, when the doctrine of redemption through the blood, and holiness through the Spirit of Christ, was obscured or extinguished in many more public places. It is proper that such a volume should be drawn from its obscurity; and we now commend it to the prayerful perusal of all that would live holily, and die the friends of God. Whether the reader belong to the class of the careless and profane, or the class of the formal hypocrite, or the class of honest men, according to the religion and the light of nature, or the class of enquiring men, who want decision to do what they feel they should do, or the class of anxious and alarmed men, or the class of weak and timid Christians, or, lastly, to the class who are stablished, strengthened, and settled in the faith, there is something in this volume which God's free Spirit may bless to all.

W. K. T.

Aberdeen, 1st March, 1839.

PBI

MYSTERY OF FAITH

OPENED UP.

SERMON I.

1 John iii. 23.— This is his commandment, that ye should believe on the Name of his Son Jesus Christ, fyc.

This everlasting gospel (in -which there are drawn so many precious draughts and divine lineaments of the transcendent beauty of a crucified Saviour, and of the riches of his unsearchable grace) is a most precious and excellent thing, not only because it doth contain most absolute and sublime precepts and commands, in the exercise and obedience of which, we do not only attain unto the highest pitch in holiness, but likewise, because it containeth most rich and precious promises, in the possession and fruition of which, we are advanced to the highest pinnacle of eternal blessedness ; this is clear in the grace of faith ; for what doth more purify the heart, and stamp it with the image of the invisible God, than this grace of faith ? And what richer promises are annexed to any duty, than to this duty of believing, to wit, everlasting life, and fruition of God ? So that if we dwelt forty days at the foot of mount Sinai, and had been under the greatest discovering and condemning power of the law we may yet come with boldness to mount Sion, and there embrace Jesus Christ, who is the end of the law for righteousness to such as believe: Upon which mount he standeth, holding forth the golden sceptre of his peace, desiring us to embrace him, and his crying out that word in Isaiah lxv. 1,— Behold me, behold me. O ! may we not summon angels, and these twenty-four elders about the throne, to help us to wonder that ever such a command as this came forth, that we should believe on the name of the Son of God, after that we had broken that first and primitive command, That we should not eat of the forbidden tree. Was not this indeed to make mercy rejoice over judgment? And O! may we not wonder at the precious oath of the everlasting covenant, whereby he hath sworn That he delighted not in the death of sinners'? What (suppose ye) were poor Adam's thoughts, when at first the doctrine of free

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and of a crucified Christ Jesus a Saviour, was preached unto him in paradise? What a divine surprisal was tliis, that heaven should nave preached peace to earth, after that earth had proclaimed mi-t heaven ? Was not this a low bu p of condescendence, bold an offended Cod preaching peace and good-will to a guilty sinner? What could Belf-destroying Adam think of these morning and first discoveries of this everlasting covenant? Christ, a- it w> re, in the morning of time, giving vent to that infinite love, which was r<-ti11^ '" his bosom and precious heart, before the foundation of the world was laid. We know not whether the infinite-ness of his love, the eternity of his love, or the freedom of it, maketh up the greatest wonder; but sure, these three joined ther, make up a matchless and everlasting wonder. Would any of you ask the question, what is Christ worth ? We could give no answer BO suitable as this ; it is above all the arithmetic of all the- angels in heaven, and all the men on earth, to calculate his worth ; all men here must be put to a divine nonplus: This was Job's divinity, Job xxviii. 13,— Man knorveth not the price ofwisdom. And must not Jesus Christ, who is the precious Object of faith, and wisdom of the Father, be a supereminent and excellent One, who hath that name of King of kings, and Lord of lords, not only engraven on his vesture, (which pointeth out the conspicuousness of his majesty) but even also upon his thigh, 'to point out, that in all his goings and motions, he proveth himself to be higher than the kinds' of the earth? And howbeit the naked proposing of the Object doth not convert; yet if once our souls were admitted to behold such a sight as Christ in his beauty and majesty, and to be satisfied with the divine rays of his transcendent glory, then certainly we should find a blessed necessity laid upon us of closing with him : for Christ hath a sword proceeding out of his precious mouth, by which he doth subject and subjugate his own to himself, as well as he hath a sword girded upon his thigh, by which he iudgeth and maketh war witli his enemies. We confess it is not only hard, but simply impossible, to commit a hyperbole in commending of him ; his worth being always so far above our expressions, and our expressions always far beneath his worth ; therefore we may be put to propose that desire unto him,— Exalt thysdf, 0 . ,//.///•, the hea i Hut now to our purpose, being at this time to begin our discourse upon that radical and precious grace of faith, we intend to speak of it tinder this twofold notion and consideration : — First, We shall speak of it as it- justifying, or as it doth lay hold upon the righteousness of a crucified Saviour, making application of the precious promises in the covenant of free-grace, which we call justifying (kith. And in the second place, we shall speak a little unto faith, as it doth lay hold on Christ's strength, for the advancing the work of mortification, and doth discover the personal excellencies of Jesus Christ, by which we advance in the work of holiness, and divine conformity with God, which we call sanctifying faith. However, it is nnt to lie supposed, that these are different habits of faith, but different actl flowing from the same Baving habit, laying hold and

exercising themselves upon Christ in different respects, and for divers ends. Now to speak upon the first, we have made choice of these words. The apostle John in the former verse, hath been pointing out the precious advantages of the grace of obedience, and of keeping his commands, that such a one hath, as it were an arbitrary power with God, and doth receive many precious returns of prayer: As likewise, that one who is exercised in the grace of repentance is God's delight, which is included in this, that he doth these things which are well-pleasing in his sight. And now in these words he doth, as it were, answer an objection that might be proposed, about the impossibility of attaining these precious advantages, seeing his commands were so large, and that hardly they could be remembered. This he doth sweetly answer, by setting down in this one verse a short compend or breviary both of law and gospel, viz. that we should love one another, which is the compend of the law; and, that we should believe on the name of his Son, which is the compend of the gospel. And by this he sheweth the Christian, that there are not many things required of him for attaining these excellent advantages ; but if he exercise himself in the obedience of these two comprehensive commandments, he shall find favour both with God and man. And as concerning this precious grace of faith, we have,—1. The advantages of it implied in the words, and clear also from the scope, as (no doubt) all the commands have infinite advantages infolded in their bosom, which redound to a believer by his practising of them. And 2. The excellency of it holden forth in the words, in that it is called his command, as if he had no other command but this; (and the Greek particle is here prefixed, which hath a great emphasis and force in it.) But, 3. There is this also, the absolute necessity of this grace, holden forth here in this word, His commandment ; as if he would have said by proposing this command, c I do set life and death before you.' And that ye would not conceive that it is an arbitrary and indifferent thing to you to believe, or not; but be persuaded of this, that as an infinite advantage may persuade you to the obedience of it, so absolute necessity must persuade you to act that which is your everlasting concernment. And lastly, Ye have the precious Object upon which faith (which is justifying) doth exercise itself, and that is upon the name of the Son of God. And, no doubt, faith is that excellent grace, which doth elevate the soul into a sweet and inseparable union with Christ; and is that golden and precious knot that doth eternally knit the hearts of these precious friends together. Faith is that grace that draweth the first draughts of Christ's precious image on our hearts, and by love accomplishes and perfects them. Now faith doth take hold, not only on the faithfulness of God, that he is a God of truth, and that in him there is no lie; but likewise it taketh hold on the omnipotency of God, that he is one to whom nothing is too hard ; and on the infinite mercy and love of God, that he is one who doth delight to magnify this attribute above all his works, and these are the three great pillars of justifying faith. From the First, it answereth all these objections of sense, which do ordinarily cry forth, doth his promise

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tail for evermore?—and that with this one word, it' he hath once proposed it, be will alao do it.—and if he hath once Bpoken it, lie will also make it come to pass. Prom tin- Second, it answereth all these objections thai may arise from carnal reason and probability, which tend to the weakness of his confidence. And these do oftentimes en out, Hom can these things be ? but faith layetfa hold on the omnipotency of God— it staggereth not at the promises, but is strong in the faith, giving glory to God. And it is the noble and divine exercise of this heroic grace of faith that these objections of reason and probability, which it cannot answer, it Avill lay them aside, and yet close with the promise ; which was the practice of believing Abraham, who considered not his own body being weak, nor the barrenness of Sarah's womb. As likewise, it was the commendable practice of that woman, Matth. xv., who not being able to answer the second trial of her faith from reason, yet notwithstanding, faith made her cry out, Have mercy upon me, O Son of David. And from the last, a christian doth answer all the argu-ments of misbelief which do arise from the convictions of our unworthiness and sinfulness, which makes us oftentimes embrace that divinity of Peter's, Luke v. 15, Depart from me, for I am a sinful man ; — but faith taking hold on the infinite mercy and love of Christ, it answereth all with this, He walks not with us according to that rule of merit, but according to that precious and golden rule of love and boundless compassion.

But before we shall speak any thing unto you of these things, we would a little point out some few things, to be known as previous to these ; we shall not dwell long in pointing out the nature of justifying faith :—It is that grace whereby a christian being convinced of his lost estate, and of an utter impossibility to save himself, he doth flee to the righteousness of Jesus Christ, and unto him who is that precious city of refuge, and there doth abide till our high-priest Bhall die, which shall not be for ever ; or if ye will, it is a Bweet travelling of the immortal soul, betwixt infinite misery, and infinite mercy—betwixt an utter impossibility to save ourselves, and a complete ability in him to save to the uttermost—betwixt abounding sin, and superaboundiiig mercy:—hence faith is often holden forth to US in scripture, under that notion of coming, Isa. lv. 1., //", every <>,,,■ thai thirsteth, come ye to tlu maters. Rev. xzii. 17, Whosoever mill, let him take the maters of life freely. Heb. vii. 25, Wherefore he is able to save them i<> the uttermost, that com,-to God by him. And we may say by the way, that if once a sinner could be brought to this, to count all his own righteousness but filthy rags, and to believe that a man is as really justified before God by imputed righteousness, as if it were by inherent holiness, surely such .i one were not s ( , \ AV from the kingdom oi*God. Neither shall we stand long to point out this unto you, that it is your duty to believe, for it is clear from this place, but likewise from Isa xlv. 22, /.<«•/

Hutu in., and l>< ye saved, all the ends <>/' the earth : Matth. \i. 28, ' "iii'i in, nil _//,' thai labour uinl are heavy l<i<l< ", ami / mill give you restj John uv, 1, )'. believ< in (>'<"/. believe also in mej Isa. lv. 1. //", every ""< thai thirsteth, <•<»»/«• ye in the maters,

he that hath no money, come, buy, without money, and without price. But O ! it is a great misery of many, (and that which may be a subject of perpetual lamentation) that we can neither be subject to the law, as commanding to obey it, or as threatening to believe it ; nor to the gospel, as promising to embrace it, and sweetly to receive it. O ! but that primitive temptation and delusion, whereby Satan did deceive our first father is that whereby he yet seeks to catch and delude many souls, viz., that though we eat of the forbidden fruit, and walk in the vain imaginations of our own hearts, yet he doth suggest this to us, that we shall not die, but shall once be as God ; this is Satan's great and deluding divinity ; and therefore, to enforce this great and precious command a little further, we shall propose these considerations.

First, That the gospel hath laid no obstructions in our way of closing with Christ, and partaking of the effects of the gospel; but on the contrary, sheweth that the great impediment is our want of willingness, which we lay in our own way, as is clear from John v. 40, Ye will not come unto me, that ye may have life ; as likewise from Rev. xxii. 17- Where the gates of the gospel are cast open, and whosoever will are commanded to enter in: so that although you may father your misbelief upon your inability, or that your spot is not the spot of his people ; yet know, that the rise and original of it is want of willingness. But to make this more clear, we would have you all knowing this, that all the qualifications annexed to this commandment of faith, as that in Matth. xi. 28, speaketh out the qualifications rather of these that will come than all those that ought to come; or he inviteth these, that through the spirit of discouragement and misbelief, have the greatest reluctancy to come, and may not that cardinal and soul-refreshing promise, John vi. 37, stop the mouth of misbelief, so that it should have nothing to say ? He that cometh unto me, I will in no ways cast out; ye may reduce your misbelief rather to the sinfulness of your will, than to sinfulness of your walk, and if once ye would come the length of willingness to embrace Jesus Christ, all other objections and knots should be sweetily loosed and dissolved.

Secondly, Consider, that though we should pray the one half of our time and weep the other, yet if we want this noble grace of faith, the wrath of God shall abide on us. What are all the works of these hypocrites, and these glistering acts of law sanctification, but a plunging ourselves in the ditch, until our own clothes abhor us ? Therefore it is, that after the prophet Zechariah hath made mention in the 12th chapter of his prophecy, of making bitter lamentation, for him whom we have pierced, as for an only son ; yet in the beginning of the 13th chapter, he maketh mention of a fountain opened to the house of David for sin and for uncleanness, which may intimate unto us, that although we have washed ourselves with our own tears, yet there is use of the blood of Christ, and that we must be washed in that fountain, even for our own righteousness which are but as filthy rags.

Thirdly, Consider that great and monstrous sinfulness that is in this sin of unbelief; we must strain at a gnat, but wc will easily

b3

swallow down this camel ; we will tithe mint and anise, and fast twice in the wick, but neglect faith, and love, and judgment, which ife the weightier things of the law. And indeed there are these things which ipeak out the sinfulness <>i' unbelief: 1. That when the Holy Ghosl is senl to convince the world of sin, John xvi. !». He pitched upon this sin, as although there were no other sin, of which the world had need to be convinced, Ih mill convince the world "'■'■ 'I'." t on the Son of God: and no doubt

there i- more sinfulness ill that Bin, than in any breach of the moral

law, it being a sin against a matchless love, and against that which ii the remedy of sin. -. That it is called by way ofeminency, disobedience, as is clear from Hebrews iv. 11, Lest any of you fall after the tame example of unbelief; or as the word may be rendered, li-t any of you fall alter that example of disobedience, Eph. ii. ::, I. That amongst all these that shall be eternally excommunicated from the presence of the Lord, and from the glory of his power, those that are guilty of this sin of unbelief, they are put in the first place, Rev. xxi. 8. And,-]. That unbelief doth contradict and deny these three precious and cardinal attributes of God ; 1. Doth not unbelief contradict his faithfulness and make him a liar? 1st John v. 1. 12. Doth it not contradict the infmiteness of his power? And, 3. The infinite ness of his love, and supposeth there is something too hard for him, which his power cannot reach, nor his infinite love overcome? We may reduce many of our questions and disputings of his good will to this original, via., to the disputings of his power. No doubt if we belong to him, we shall once sing that note of lamentation over our unbelief, this is our infirmity, for changes are from the right hand of the Most High.

And, Lastly, To enforce this precious command of faith, consider that it is his command, which speaketh forth this, that we must not take an indulgence or dispensation to ourselves to believe or not to believe at our pleasure ; and is it not a Strange thing that christians are less convinced of the breaches of the commandments of faith, than of other commands? they think misbelief to be but a /oar, a little sin ; and it proceeded) either from this, that the conviction of other Mus (such as the neglect of prayer, or the sin of swearing, or

Committing adultery) do arise from a natural conscience ; for there is something of nature's light to make us abominate and hate them : when yet the light of nature will not lead lis to the conviction of tin' sinfulness of misbelief, it being a gospel and more spiritual Bin. Or it proceeded) from this, that unbelief (loth ordinarily pass valid

under the vizard < f some refined virtue, as humility and temk

though that rather it may be said, that it is pride and ignorance,

clothed with the garments of humility. And no doubt Christ doth account obedience to this commandment of faith the greatest act of humility, as is clear from Rom. x. A, where it is called BUD-

misnon; they submitted not to the right of God. Or else it

proceedeth from this, that we conceive that the commandment of

faith is not of so large extent as other commands, and so doth not

bind us to the obedience of it ; but know this, that it will be the

- ondemnation of the world, that they have not believed on the name

OPENED UP. "ZO

of the Son of God; and no doubt but it is Satan's great design and cardinal project, to keep us back from obedience to the commandment of faith, and that we should not listen to the precious promises of his everlasting gospel, but should reject the counsel of God against ourselves, and refuse his precious and divine call.

The Second precious consideration that we would give, shall be to shew you what are the causes that there is so much disputing of our interest, and so little believing ; that we are as unstable as water, marring our own excellency, spending so much of our time in walking under a cloud, and are so seldom admitted to read our names in these precious and eternal records of heaven ? no doubt these things have influence upon it, viz.: ]. That we are more judging of God by his dispensations, than by his word, supposing ever the change of his dispensations to speak forth the change of our state ; this is misbelief's divinity. That when sense cannot read love in his face, but he appeareth to frown, and to cast a cloud over it, then it is presumption (saith sense) to read love in his heart, or in his word ; but know it was a self-denying practice of believing Job to cry out, though he should kill me, yet re ill J believe in him ; therefore make not dispensations your bible; otherwise ye will stumble at noon-tide of the day, and shall halt in your way ; knew ye never what such a thing as this meaneth, to ascend overcoming thoughts of his love, notwithstanding any thing that his dispensations might preach ? we conceive in that if the eyes of our faith were opened, we might see infinite love engraven on the darkest acts, and dismal like dispensations of his to us, though it be oftentimes written in dark and dim characters of sense.

2. There is this likewise which hath influence upon our so much disputing and misbelieving, viz. : A guilty conscience, and the entertainment of some predominant lust, which oftentimes occasioneth our walking in darkness, and having no light : this is clear from 1st Tim. ii. 19. Where that precious jewel of faith can be holder) in no other place, but in a pure conscience, that is that royal place wherein it must dwell ; and no doubt if once we make shipwreck of a good conscience, we will err concerning our faith. A bosom idol when it is entertained, doth exceedingly marr the vigorous exercises of these graces, which are evidences of our faith, and certainly grace rather in its degrees, than in its sincerity or simple being only, is that which giveth the clear evidence of faith. Therefore when we find not love in its height and eminent actings, we hardly win to make it any way clearly concluding demonstration of our faith.

3. As likewise a bosom idol, when it is entertained, maketh us to lose much of our high esteem and reputation of Jesus Christ ; which doth exceedingly interrupt the sweet and precious actings of faith. For it is certain, that if once the immortal soul be united to Jesus Christ by the bond of love and respect, then our faith will increase with the increase of God. Our entertainment of a bosom-idol is ordinarly punished with the want of the sensible intimations of his grace, and of our interest in him ; so that sometimes his own are constrained to cry out, God hath departed from me, and />

me not, neither hy dreamt nor dp iom

b4

I. There i- that likewise, that hath influence upon it, our not closing absolutely with Jesus Christ, but upon conditions and Bup-\\'.- make not an absolute and blank resignation of our--selves over unto Christ, to hold fast the covenant, notwithstanding be would dispense both bitter and sad things tons; but we conceive l brist'a covenant with believers is like that covenant that God made with Noah, that there should be summer and winter, seedtime .rid harvest, ni.uht and day, unto a Christian. A Christian ino-t have hi- night as well as his day : he must once sow in tears, before he nap in joy : he must onee go forth bearing his precious seed, before he can return bearing his sheaves in his bosom : and that this hath influence upon our instability, may be Been from this, that often a Christian after his first closing with Christ, he nieeteth with desertion in point of tenderness, in point of joy, and in point of strength ; so that his corruption seems now to be awakened more than formerly, that he wants those Beeming enjoyments of him which formerly he had, and that much of his softness of heart hath now evanished, which is clear somewhat from 11 eb x. '.V2. And after ill, ii //•. re enlightened, they endured a great fight of affliction* ; for the word there rendered afflictions, signified] inward troubles through the motions of sin ; as well as outward afflictions, Gal. v. 24. And God useth to dispense this way to his own, not only to take trial of the sincerity of our closing with him, but to make our faith more Btedfast and sure. And no doubt, if we close not absolutely with Christ, (when under these temptations and trials,) we must reject our confidence as a delusion, and suppose it to be as a morning

: therefore it were a noble and divine practice of a Christian, to close with Christ without reservation, seeing he doth dispense nothing but that which might tend to our advantage. And we would say to such as are under these temptations, that if ye endeavour to resist them, it is the most compendious and excellent way to make your hearts, which now are dying as a stone, to be as a

I garden, and as springs of mater whose maters fail not, and to i lis n lion, so that no temptation can rouse you up ; but ye shall be enabled to tread upon the high places of the earth, and to sing songs of triumph over your idols.

."». There is this likewise that hath influence on it, our building of our faith more upon sense, than upon Christ or his word ; and therefore it is that faith is mi inconstant and changeable as the moon, we not knowing what such a thing nicaneth to hope against hope : and to be Btrong in faith, giving glory to (iod. And we would only say to you that erect your confidence upon so Bandy a foundation, that when the wind and storm of temptation shall blow, that

house -hall fall to the ground As likewise building of your faith upon sense, doth abate much of your joy. and much of your precious esteem of Jesus Christ ; it being faith exercising itself upon an invisible object, that maketh the Christian to rejoice with joy unspeakable, and full of glory. 1st Peter i. !!.

i!. There is this last that hath influence upon it, even our aloth-

- in the exercise of our spiritual duties, by which faith should Faith is a tender grace, and a 'plant that must not

be ruffled, but nourished thro' the Bap of other precious graces;but

ve grow remiss in our spiritual duties, and do turn ourselves upon the bed of security, as the door upon the hinges, and doth not our drowsiness clothe us with rags, and make us fall into a deep sleep: while as if we were diligent, our soul should be made fat and rich ? Yea, slothfulness doth not only impede assurance in this, that it hindereth the divine communication of his love and respect by which assurance may be kept on life, ('ant. v. 2, But also it maketh our poverty come on us as an armed man, and our want as one that tra-velleth: and withal, it letteth loose the chain by which our corruptions are tied, and maketh them to lift up their heads, for which our assurance is much darkened and impaired, and our hope is much converted into diffidence and despair. And we would only say this, it is the diligent Christian that is the believing Christian, and it is the believing Christian that is the diligent Christian ; there being such a sweet reciprocation betwixt these two precious graces, that they die and live together.

Now, Thirdly, We shall shut up our discourse with this, in pointing out a little what are those things that do obstruct a Christian's closing with Christ, and believing in his precious name.

I. We conceive that this woful evil doth spring and rise from that fundamental ignorance of this truth, that there is a God, as is clear from Heb. xi. 6. Where that is required as a qualification of a comer, that he should believe that God is: and assuredly till once this precious truth be imprinted upon our souls as with a pen of iron, and a point of a diamond, we will look upon the gospel as an Utopian fancy, and a deluding notion to teach unstable souls who know not the way to attain unto real blessedness, and truly it is a fault in many, that they begin to dispute their being in Christ, before they know there is a Christ, as to dispute their interest in him before his being, and that there is such an one as is called Christ.

II. Our coming unto Christ is obstructed from the want of the real and spiritual convictions of our desperate and lost estate without Jesus Christ, and that our unspeakable misery is the want of him : which is clear from Jer. ii. 31, We are lords, we will come no more to thee. And it is evident from Rev. iii. 16, 18, that such a delusion as this doth overtake many, that they can reign as kings without Jesus Christ, and that they can build their happiness and establish their eternal felicity upon another foundation. But O ! that we could once win to this, to believe what we are without Christ, and to believe what we shall be in the enjoyment of him, with the one eye to discern and look upon these deep draughts that the mystery of iniquity hath imprinted upon our immortal souls; and withal to reflect upon the wages of sin which is death, and be constrained to cry, Wo is me for I am undone ; and with the other eye, to ascend and look to that help that is laid upon one that is mighty, and to make use of the righteousness of a crucified Saviour, that so what we want in ourselves, we may get it abundantly made up in him.

III. There is this likewise that obstructeth our closing with Christ, our too much addictedness to the pleasures and carnal delights of a passing world, which is clear from Luke xiv. 18, 19, 20, 21, 22. Matth. xxii. 5, 6. Where those that are invited to come

Jli i ii i- MT8TBBV <>r ; All H

t.i tin feari of this gospel, they do make their apology, and with din- content do refuti it, -tunc pretending an impossibility to come, and tome pretending in unavoidable inconveniency in coming. And (> ! wli.it a ridiculous thing is that poor compliment, that these deluded sinners used to Christ, I pray you hen* us excused? And h do4 the world the great plea and argument they make use of, when they will not come and make use of Christ F

IV. There is this lastly, which doth obstruct one's coming to Christ, their unwillingness to be denied to their own righteou which is clear from Rom. x. :2.'5. And we conceive that if once these two were believed, (which are the great topics out of which all these arguments may be brought to persuade you to embrace Christ,) to wit. the infinite excellency of his person on whom we are to believe, and the infinite loss that those do sustain who shall be eternally rejected of him. We might be persuaded to entertain a divine abstractness, and holy retirement from all things that are here below, and to pitch our desires alone upon him, who is the everlasting wonder of angels, and the glory of the higher house. O ! did we once suppose the unspeakable happiness of these, whose faith is now advanced unto everlasting felicity and fruition, and hath entered into that eternal possession of the promises, might we not be constrained to cry out, It is good for us once to be here 9 Christ weepeth to us in the law, but we do not lament ; and he pipcth to 08 in the gospel, but we do not dance : he is willing to draw us with the cords qfmt //. and with the bands of lore, and yet we will not have him to reign <>/■, r us. May not angels laugh at our folly, that we should so undervalue this Prince of love, and should contemn him who is holden in so high esteem and reverence in these two great assemblies that are above, of angels, and of the spirits of just men made perfect ? Christ hath now given us the first and second summons, the day is approaching when the sad and woful summons shall be sent against us, of departing from him into these everlasting flames, out of which there is no redemption : and this >!i,tll be the cap-stone of our misery, that we had once life in offer, but did refuse it; and though there were four gates standing Open towards the north, by which we might have entered into that everlasting rest, yet we choose rather to walk in the paths that lead down to death, and to take hold of the dm ml,, rs of hell. O ! but there are many that think the gospel cunningly devised fables andfoolish-

they being unwilling to believe that which Bense cannot comprehend, nor reason reach.) and this is the reason why the gospel is not < mbracedj but is rejected as an human invention, and as a morning dream, t \c.

SERMON II.

1st John iii. 23 This is his commandment, that you should believe on the name

of his Son Jesus Christ, Sfc.

There are three great and cardinal mysteries, in the unfolding of which, all a Christian's time ought to be spent. First, There is that precious and everlasting mystery of Christ's love and conde-scendency, which these intellectual spirits, the angels, are not able fully to comprehend. Secondly, There is that woful mystery of the desperate deceitfulness and wickedness of the heart, which no man was ever yet able to fathom and comprehend. And, Thirdly, There is that precious mystery of that eternal felicity and blessedness that is purchased unto the saints, that once they shall reign with Christ, not a thousand years only, but throughout all the ages of everlasting and endless eternity : so that there is this difference betwixt the garden of everlasting delight that Christ hath purchased to the saints, and that first paradise, and Eden wherein man was placed. There was a secret gate in the first, through which a man that had once entered in, might go out again. But in the second and precious Eden, there is no access for going out: and all that is to be known of these three mysteries is much comprehended in this, to know that they cannot fully be known. Paul was a blessed proficient in the study of the first mystery, and had almost attained to the highest class of knowledge, and yet he is constrained to profess himself to be ignorant of this. Hence is that word, Eph. iii. 19, That ye may know the love of Christ which passeth knowledge. And is it not a mysterious command, to desire people to know that which cannot be known ? the meaning whereof we conceive to be this in part, that Paul pressed this upon them, that they should study to know that this mystery of Christ's love could not be known. Jeremiah was a blessed proficient in the knowledge and study of the second mystery; he had some morning and twilight discoveries of that, and though in some measure he had fathomed that deep, yet he is constrained to cry out, chap. xvii. ver. 9, The heart is deceit-fid aboce all things, and desperately wicked, who can know it ? And indeed that which Solomon saith of kings, Prov. xxv. 3, may well be said of all men in this respect, The heavens for height, and, the earth for depth, and the heart of man is unsearchable. The Apostle Paul also was a blessed proficient in the study of the third mystery, having some morning and twilight discoveries of the promised rest, and was once caught up to the third heaven ; and yet when he is beginning to speak of it, 1st Cor. ii. 9, he declared all men to be ignorant of the knowledge of this profound mystery of the man's blessedness, and cried out, 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 ; and if there be any thing further to be known of these mysteries, the grace of faith is found worthy, amongst all the graces of the Spirit, to open the seven seals of these great depths of God. Is not the grace of faith that whereby a Christian doth take up the invisible excellency and virtue of a

dying < brist ; I- not faith that grace, by which the Christian must

take "Ht the spots and blemishes thai arc within himself? And isnot the grace of faith, that precious grace that placeth a Christian upon the top of .Mount Pisgah, and there letteth him sic a sight of the promised landj and doth open a door in heaven through which a ( hristian is admitted to Bee ('hri>t Bitting upon hi> throne*? And faith hath not only a kind of omnipotency, as is clear— that all things to him that believeth, but it hath a kind of omnisciency, and all knowledge, that it can take nj), and comprehend all the great mysteries of heaven, according to that word, Prov. xxviii. 5, II, that seeketh the Lord, shall understand all things : as if he had said, there is nothing dark to a believing Christian, as there is nothing impossible to a believing Christian. As likewise, faith is that grace that must take aside the veil that is spread over the face of a crucified Christ: and faith is that precious spy, thatgoeth forth and taketh up these wonderful excellencies that are in him. The grace of love as it were, is born blind, and it hath nothing wherewith to solace itself, but that which is presented unto it, bv this noble and excellent grace of faith.

Now, before we shall speak any thing to these things, that we did propose to speak of at the last occasion ; we shall yet speak a little unto Miinc things, which are necessary to be known for the distinct uptaking of the nature of justifying faith, which is the great commandment of this everlasting gospel, and that which we would first -peak to, shall be this, what is the reason and ground that the gospel conveyance of righteousness and life (and of the excellent things of this everlasting covenant) should be through the exercise of the grace of faith ? For it is not said in the scripture that repentance justifieth, that love justifieth, or that mortification justifieth ; but it is faith only that justifieth, and it is faith by which a Christian inheriteth the promises: so that it is clear that faith is the conduit-pipe, through which are conveyed to us the great blessings ol this everlasting covenant.

I. And the first ground of it is this, it is through faith that all our blessings may be known to be by love, and by free and unsearchable grace, as is clear, Rom. iv. 1(>, while the Apostle is giving a reason why the inheritance is conveyed to a Christian through faith j it is of faith (saith he) that it might be of grace: for if the inheritance were conveyed to a Christian through a covenant of works, then these Bpotless draughts of infinite love and unsearchable grace, should not be written on our inheritance, as is clear, Rom. iv. 25. And it is that great design of Christ, to make his grace conspicuous, in conveying salvation to us through faith.

II. 1 here is this second ground likewise of it, that all the pro-mises and blessings of this everlasting covenant might be sure and Btedfast to US, therefore they are conveved to us through the exercise of the -race of faith, as is clear, Horn. iv. 16, Tl„ y are Oj faith i - nth he) that they mag /■■ sure : or as the word is, that they might be

-tiled, when tl u . promises of life and eternal salvation were conveyed

to Ul through man's obedience, were they not then most uncertain

•'"id unstable: but is not heaven your everlasting crown now sted-

fast unto you, seeing you have that golden pillar of Christ's everlasting righteousness to be the foundation of your faith, and the strength of your confidence in the day of need ?

III. There is the third ground why the promises and excellent things of this gospel are conveyed to a Christian through the exercise of faith, that all boasting and gloriation might be excluded, according to that word, Rom. iii. 27, By what law is boasting excluded ? Not by the law of works, but by the law of faith. And certainly, seeing Christians have all the great things of heaven conveyed to them through the exercise of faith ; think ye not that this shall be your first song when ye shall be within the gates of the new Jerusalem ? Not unto us, not unto tis, but unto thee doth belong the glory of our solvation. O ! what a precious dignity were it but for one half hour to be admitted to hear these spotless songs that are sung by these thousand times ten thousand and thousands of thousands of holy angels that are round about his throne ? Doth not David that sweet singer of Israel, now sing more sweetly than he did when he was here below ? Doth not deserted Heman now chaunt forth the praises and everlasting songs of him that sitteth upon the throne ? And doth not afflicted Job now sing sweetly after his captivity reduced, and he entered within that land, where the voice of joy and gladness is continually heard : would you have a description of heaven ? I could not give it any term so suitable as this, heaven is a rest without a rest, for though there remains a rest for the righteous, yet, Rev. iv. 8, These four beasts that stand before the throne, they rest not day nor night, crying holy, holy, holy, is the Lord God Almighty; yet there is much divine quietness in that holy unquietness that is above.

IV. There is this last ground, why the blessings of the gospel, and life and righteousness are conveyed to us through the exercise of faith, that the way to attain these things might be pleasant and easy. We are certainly persuaded that the way of winning to heaven by a covenant of works, was much more unpleasant and difficult; but is it not an easy way of entering into the holy of holies, to win into it through the exercise of faith ? Are not all wisdom's ways pleasantness ? Are not all her paths peace ? Was not that just self-denial in one that said he would not take up a crown though it were lying at his foot ? But, Oh ! that cursed self-denial doth possess the breasts of many, so that though that crown of immortal glory and eternal blessedness be lying at our feet, yet we ■will not embrace it, nor take it up : Is not the hatred of many to Christ covered with deceit? And therefore your iniquities shall be declared before the congregation.

Now that what we have spoken unto this, might be more clear, and that the nature of justifying faith be not mistaken, we would have you taking notice of these things.

I. That the grace of faith doth not justify a Christian, as it is a work : or because of any inherent excellency and dignity that is in this grace above any other graces of the Spirit; but faith doth alone justify a Christian instrumentally, and objectively, that is, it is that by which a Christian is just, by laying hold on the precious object

,,1 it. the righteOUSMM of Christ And to clear this, we would only have yon knowing this, that faith <l<>tli justify as it closeth with Christ, but not because it closeth with Christ, winch some vainly are bold to assert, because there is not any dignity or worth in the act of faith iii closing with Christ that can be the foundation of our cation, else it were to confound that precious degree of free grace.

II. '1'hcre is this that we would have yon all knowing, that faith is not tlir instrument of justification, as (sanctification is taken in an active sense) though it is the instrument of justification, as it is taken in a passive sense « and the 'around of this conclusion is this, because it is impossible that any action in man can he an instrument in any action in God : and therefore that phrase that you have SO ordinary spoken of, that faith justifieth, is thus to he resolved, that we are justified by faith.

III. There is this that we would have you knowing, that betwixt I Christian's closing by faith with the righteousness of Jesus Christ, and the justification of a sinner, I say there is no natural and indis-pensible connexion of divine appointment, and of free-grace, though WC conceive there is a natural aptitude in the grace of faith, to lay hold on the righteousness of Christ, more than there is in any other grace of the spirit : as ye may see there is a more natural aptitude and fitness in the hand to receive, than in any other organ of the body.

IV. There is this also that we would have you knowing, that is, a Christian in his first closing with Christ, considers Christ crucified as the immediate object of his faith, and not Christ considered in his personal excellencies. Hence it is often in scripture, that Christ, as crucified, is holden forth as the immediate object of justifying faith, as is clear, Rom. iii. 5, 24, 25. And the ground of this assertion is this, because that is the formal object of justifying faith, which doth formally justify the sinner, and on which faith doth immediately lay hold as a ransom to satisfy justice, and as a rigbteousnesss, in which the soul dare venture to be found, when it shall stand before the judgment-seat of God : and certainly this is Christ, as obedient to the death of the cross. And it is likewise clear, that the thing which doth engage the soul to Christ, is not only because he is good in himself, but because he is good to us.

V. And there is this, lastly, that we would have you knowing, that though faith doth alone justify, yet faith doth not justify, being alone: hence is that which we have so often in schools, fidet ///.-■/(-

fleet tolum, licet non $olitarie. That faith justifieth alone, though not being alone: as .lames doth speak, faith without tVOrki if </■'•/</, and is of none e£F< it.

Now that which secondly we shall speak to, shall be this. To point out to you some differences betwixt justifying faith, which is in a real believer, and temporary faith, which is in an hypocrite, and one that is destitute of that, is destitute of everlasting hope, though he pretend to have it.

And first, that there is such a thing as temporary faith, as is clear from I.uke viii. 13. It is said there of some, that they believe 1 tor

a season ; yea, in Acts viii. 13, it is said of Simon Magus, (who was in the gall of bitterness, and in the bond of iniquity,) he believed, and those in John ii. 23, when they did behold the miracles they believed on Jesus Christ, and yet we perceive that their faith was not sincere, and so this was not saving faith. And indeed ye may see a difference betwixt these two, in the very name temporary, for this is such a faith as doth not continue long with him that hath it, but doth evanish and pass away, for as this is certain, that an hypocrite will not always call upon God, Job. xxvii. 10, so that is also certain, that an hypocrite will not always believe in God. I tell you, that the longest time that an hypocrite doth keep his faith, Job hath set down in his xviii. chap, verse 14. Their hope (saith he) shall bring them to the king of terrors, and then it shall be rooted out of them, and their tabernacle, their faith will bring them no further than the gates of death, and then their faith will fly away as a dream, and evanish as a vision of the night.

II. There is this difference likewise betwixt them, that temporary faith closeth with Christ as a Saviour, and for righteousness, but it closeth not with Christ as a Prince, and for sanctification : but justifying faith taketh Christ as well for a Prince, as it taketh him for a Saviour : and if Solomon did discern who was the true mother of the child, by that, that she who would have the child divided, was not the mother of the child; so we may say, that they who would divide Christ in his offices, it is an evidence that they are not amongst those who are actually made partakers of the adoption of children : there is somewhat of this pointed at in John vi. 60, where that which made many who were his disciples (and did once believe) desert him, was because of the hardness of his commands, this is a hard saying, who can bear it ? And it is certain, that it is a greater difficulty for a Christian to take Christ as a Prince, than as a Saviour: for by that he must make an absolute resignation of himself over to Christ never to be reduced, O ! when saw you such a sight of Christ, that you were constrained to cry out (without a compliment) to him, " Truly I am thy servant, I am thy servant ?" Or were you never ravished with one of his eyes: nor overtaken with one chain of his neck: believe me, they who see him, do believe that his commands are not grievous.

III. There is this difference, that temporary faith is attained unto without the exercise of the law : but justifying faith is not attained to without some measure of the exercise of the law ; this is clear, Mark iv. 5, where speaking of these temporary believers, it is said of them, the fruit immediately sprang up, fyc. Are there not some (it may be here) who think they do believe, and yet were never in any measure trembling under the discovering and condemning power of the law ? Is not that a mystery that one should bring forth without travailing ? And is not this a mystery in Christianity that one should believe before he hath found the pangs of the new-birth ? I am afraid of this, that many of us hath taken up our religion at our foot; for there are many that take up religion before religion take them up. But would ye know the properties of a Christian's faith ? It is a begotten faith, 1st Pet. i. 2,

..ml not ■ faith tint it taken up at our pleasure: and I would only ■ay these two things to you ; be persuaded oi' this, that hypocrisy

in'i\ DC -nun with a verv -mall thread: so that the most discerning Christian cannot take up that desperate enmity that is in them. II,.u long did Judas lurk under the name of a saint, even with

those that were 1 1 discerning. And there is that we would say,

that among all these "that shall be eternally excommunicate from the presence of the Lord, and from the glory of his power," hypocrite in Sion .-hall have the bitterest up of divine indignation presented unto them. Hence it i-, that Christ when he would tell the worst company that one should have in hell, it is always this, ye -hill go to that place where hypocrites and sinners are : and so it would be of your concernment, that by the candle of the Lord you will search the inward parts of the belly, before you go down to the grave with a lie in your right hand: a deceiving heart having turned you aside. We confess it is sad to discover these anxious disappointments that many in those days shall once meet with.

IV. Hut there is this last difference betwixt justifying faith, and temporary faith. That there are three precious effects of justifying faith, which a temporary believer cannot win to.

1. To be denied to all his enjoyments and attainments, and walk humbly under them, for we may see that it is impossible for an hypocrite to be denied to his enjoyments, he maketh such a deity of them, and worships them, or rather he worshippeth himself in them. There are three great graces that a hypocrite doth pursue after, (though he rather seeketh them as gifts than as graces,) know ledge, prayer, and humility : and though it be but little that he can attain of any of the three, (or rather nothing in a saving way.) yet least of all can he attain to the last ; yea, we may judge that there is always within his bosom a standing conviction, that he could never win to that grace of humility. O ! could you never win to this, to count your own righteousness as filthy rags, and to rejoice alone in the righteousness of a crucified Saviour ? I would press this upon you by the way, (O ! Christians of this generation,) forget your perfections, and remember your imperfections ; have a holy oblivion of your attainments, but have a divine remembrance of your short-coinings ; look more to what is before unperfectcd. than whit i- behind, and thus shall you evidence true justifying faith.

2. It is an effect of justifying faith, to be under some constant and divine impressions of the preciousness of Jesus Christ, according to that word, 1st Pet. ii. 7, to you mho believe, Christ is precious. It is not said, that Christ was precious, or shall be precious, but it i- -ai.l, // is precious, which doth import, (as we use to speak,) a continued act Did you never know what it was to dwell twenty-four hour- und.r the impression of the matchless excellency and precious worth of a crucified Saviour? I will pose you with this ; are there not some here (and elsewhere) that pass under the notion of laintS, that never knew what it was to dwell half an hour under

these high and elevating thoughts of the preciousness of Jesus Christ? So that we profess we cannot tell whether we shall call him precious or undervalued ; but we may join these two names ther, that he is precious, and yet an undervalued Christ,

OPENKD DP. S3

3. By true justifying faith, a Christian winneth to mortification of his invisible and predominant lusts, which is impossible for a temporary believer to win to. And is there not a great difference betwixt an idol when it is cast out, and an idol when it goeth out ? I will tell you the great mortification of hypocrites, the devil was living in them, as one that was a black one, and now he cometh again and transformed! himself into an angel of light; he was living in them before, by the spirit of profanity, and now he liveth in them by the spirit of hypocrisy, and counterfeiting of these things that were never clear attainments, while it is the dignity of faith, Acts xv. 9, to purify the heart. But are there not many here who never knew what it was to mortify one lust for Christ ? Can such a delusion overtake you, O athiests! that ye shall reign with Christ, if ye die not with him ? There is an opinion vented in these days, that there may be repentance in heaven, and I think it would seem that the Christians of this age have much of that opinion, we are so little in repentance while we are here below : but know that faith and sanctification are two inseparable companions : and let me tell you, if ye would know the compend of the precious exercise of faith, it is this, faith hath three great things that it perpetually contemplates and views. 1. Faith looketh to the promise, and there it doth rejoice and rest upon it. 2. Faith looketh to the duties that are commanded, and there it crieth out, here I am, I will obey and hearken to the voice of thy word. And, 3. Faith looketh to the crown, and there it doth exult and sweetly rejoice in divine expectations. And O ! what a sight is that, to behold that everlasting Prince standing at the end of our race, having a crown in his right hand, with this motto engraven on it, he that persevereth to the end shall be saved. And what a faith suppose ye shall it be thought, when we shall get on that immortal crown of blessedness? What think ye is the exercise of those that are above ? O ! heaven, heaven. If we did know it, would we not be in an holy ecstasy of desire, till we were there ? And blessed be he eternally, that hath purchased that precious felicity to us.

Now we shall at this time shut up our discourse, by speaking a little to these things in which a Christian doth ordinarily meet with assurance of his interest in God, and is put to the divine actings of the grace of faith, for there are some sealing times to a Christian.

I. The first time of the sealing is, after the mortification of some predominant lust and idol, when they are admitted to read their names in these precious and ancient records of heaven, and to see (in these books) their own unworthy names written by the hand of that everlasting Prince. This is clear, Rev. ii. 17, to him that over-cometh, will I give a white stone, and in it a new name written, that no man knows, saving he that receivcth it: and from that, 2 Tim. iv. 8. Believe me, more mortification would make more believing ; but would ye know the original of misbelief: it is the want of the exercise of spiritual mortification of our lusts. I know not where the most part of us intendeth to lodge at night, but this is certain, that we live with much contentment with our lusts, and these predominant idols, that do so much possess us.

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I UK HY8TBRY OF lAITII

II. It is readily a if ling timf to a Christian, when he is admitted to the divine enjoyment of these satisfying delights that are to he- found in Christ Whence was it that the spouse cried out so often my beloved it mine, and I ">n hit 9 Was it not when she

- brought to the banqueting house, and his banner over her was love? Believe me, more communion with an absent Christ would make more intimation (in a divine manner) of our peace with him. \\ e desire to bless those that are above the reach of all these disputing and ([notions that we are so much subject unto.

III. This is a sealing-time to a Christian, when he is much in the exercise of secret prayer, and of much conversing and corresponding with God in that duty, as is clear from that word in Daniel i\. 21. When Daniel was praying at the evening oblation, in verse 23, he meets with a divine intimation, that is, peace with God, 0 man, greatly beloved of God, as the original hath it, () man of great desires, for he was desirable indeed, and precious to him who holdeth the saints in his right hand.

IV. This also is a sealing-time to a Christian, wdien he is called to the exercise of some great work, and is to be put upon some eminent holy employment; this is clear from Jer. i. 5, where Jeremiah being called to preach the gospel unto such a rebellious people, then he hath his eternal election declared unto him ; before thou

i formed in the n-omb I knem thee. Christ, as it were, giveth them that, to be meat to them for forty days, and that in the strength of it they may go many a day's journey.

V. There is also another sealing-time, when a Christian is first begotten to a precious and everlasting hope : for when at first Christians begin to be acquainted with Christ, even then sometimes he declarcth to them his boundless and everlasting love. And this is the ground why some of these, who are but babes in Christ, are so much in the exercise of diligence, so much in the exercise of the grace of love, and so much in the exercise of the grace of tenderness, it is even because of the solemn impression of their interest in Christ ; that as it were, they are daily taken in to read their own name- in Legible letters in the Lamb's book of life.

VI. And there is this last time, that is a sealing-time to a Christian, and that is when he is put under some sad afflicting dispensation : when tin- furnace it heated *< ven timet more than ordinary, then doth God condescend to manifest himself to his own. When was it that John met with most of the revelations of heaven? was it not when he was in the isle ofPatmos, for the testimony of Jesus Christ'* kingdom, andpati no of our bleated Lord? Rev. i. 9. And in that place. '2 Cor. iv. <>, though our outnordman decay, yet our mn tar d iinn l day by day.

Now we would press you to be more serious in the exercise of this precious grace. And I shall tell you the compend of Christianity in these words: 1. By faith, to solace yourselves in Christ's invisible virtue and excellencies. And, 2. By hope, to be viewing that precious crown, and these everlasting dignities that are to be given to the saints. And, 3. By mortification, to be crucifying your idols. And, 1. By patience, to be possessing your souls, until

once you shall pass through the dark land, to that valley of everlasting delight. And as for those that contemn and undervalue the blood of this everlasting covenant, (and I would have all those that delight not with closing with Christ, and those who have not misbelief as their cross, to consider this,) the wrath of the living and eternal God doth abide upon them who do not believe ; according to the word, John iii. 36, he that believeth not, the wrath of God abideth on him ; it is a remarkable phrase, because of this, the wrath of God will not be as a pilgrim to a misbeliever, and will not turn aside to tarry but for a night, but the wrath of God (to them that will not believe) shall be their household companion, and shall dwell with them; and woe, woe to them eternally, who have this sad and everlasting companion to abide with them, the wrath of a living God. There is one thing we would have these knowing, that amongst all these who are eternally debarred from Jesus Christ, misbelievers are put in the foremost rank : Rev. xxi. There he is to put away the fearful and unbelieving: and from 2 Thess. i. 18. When Christ shall come from heaven with ten thousand of his saints, (what to do ?) it is even to execute vengeance on those that obey not the truth of the gospel: that is who do not believe. And I pose your own hearts with this, whether or not your names be written there in that roll, amongst those that shall be cut off? and that word, 2 Thess. ii. 12, that they might be damned who believe not, but took pleasure in unrighteousness. O but the wrath of a dying Christ, and of a crucified Saviour, is dreadful; it is more sad and terrible than the wrath of God should have been, if Christ had not died. I will tell you (O hypocrites in Zion) the worst news that ever was published in your ears—and it is this, Christ died and rose again, and to those that are begotten to a lively hope, they are glad tidings of great joy, (and therein they may comfort themselves,) but ye may wear a rough garment to deceive, and go to heaven in your own apprehension : but O ! the sad disappointment that is waiting on many such. And to close with this, we would obtest you, as ye would answer to your terrible and dreadful judge, that shall stand one day upon his throne, which he shall fix in the clouds, we obtest you by all the joys of heaven, and we obtest you by all the everlasting pains of hell, and we obtest you by all the curses that are written within the volume of this book, and by all the sweet and comfortable promises that are in this everlasting gospel, and by the love that you owe to your immortal souls, and as ye would not crucify Christ afresh, believe and embrace the offers that are presented now unto you. Know ye whether or not this shall be the last summons that ye shall get to believe ? That so, if ye do reject it, Christ shall come from heaven and pronounce that sad and lamentable sentence unto you, Depart from me ye cursed, I know you not. Now to him that can bless these things to you, we desire to give praise.

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SERMON III.

l-t Jobm >ii ;l . Thu it hit commandment, tlt<u ye >lt<,uhi believe on the

nam, of hit >'"". JbSUS Oil. 1st, \r.

I i mu i command thai Solomon gave unto his son, Prov. xxii. 26, ////// he $kould /'■'! be surety for debt, nor thouid be '"<' <>l //"•■-■> that ttriteth hands; but O! what spotless breaches of that command hath our blessed Lord Jesus committed, when he did condescend to

be surety for our debt, and to pay what was impossible for us to satisfy ? Hath not Christ made a precious exchange with sinners? He wreathed about his own precious neck that bond and yoke of our iniquities, and hath given to us that unweariable ease, and portable yoke of his commandments ; among which this is one, that we shall believe on him. Spotless Christ was made sin for us, that sinful we might be the righteousness of God in him : and is not this the condemnation of the world, that will not believe in him ? That we will not delight ourselves in loving of him ? And I would say this to you, that though you should weep one half of your days, and pray the other half, yet, if ye want this noble grace of faith, your righteousness shall be but like a menstruous ''A-/// and I'tltlni rags before him: for what is praying without believing, but a taking of his blessed name in vain? What is conferring upon the most divine and precious truths of God, without believing ? Is it not a King to the Holy Ghost, and a flattering of God with our mouth ? And we would have you knowing this, that there is a Bweet harmony that is now made up betwixt Closes and Christ, betwixt the law and the gospel. The law bringeth us to Christ as a Saviour, and Christ bringeth us back again to the law, to be a rule of our walk to which we must subject ourselves. So then, would ye know the compend of a Christian's walk ? It is a sweet travelling betwixt Mount Sinai and Mount Sion, betwixt Moses and Christ, betwixt the law and the gospel. And we conceive that the more deep that the exercise of the law be in a Christian's conscience before his closing with Christ, there is so much the more precious and excellent advantages waiting for him.

I. There is this advantage that waiteth on the deep exercise of the law. that it is the way to win to much establishment in the faith when once we begin to close with Christ. O Christians, would ye know that which maketh the superstructure and building of grace to be within you, as a bowing wall, and as a tottering fence ? (So that oftentimes ye are in hazard to raze the foundation :) It is this, ye were not under the exercise of the law before your believing in JetUS Christ. There are some who do not abide three days at Mount Sinai, mil these shall not dwell many days at Mount Sion.

II. There is this advantage that waiteth on the deep exercise of the law, it maketh Christ precious to a man's soul. What is that which fillets the soul of a Christian with many high ami excellent thoughts of Christ ? Is it not this, to have the law registration our bond, and putting us (as we use to speak) to the horn, that is, to hive the law cur-ing U<| ;m ,l using the sentence of condemnation

against vis ? That which maketh us to have such low and undervaluing thoughts of precious Christ is, because the most part of us are not acquainted with the deep and serious exercise of the law : that is a mystery to the most part of Christians' practice. Ye know that there were four streams which went out from the paradise of (rod, into which man was first placed : and so we may say that there are four golden streams, by which lost and destroyed men are brought back again to this Eden and Paradise of everlasting delights. First, There is the precious stream of Christ's righteousness, by which we must be justified. And, Secondly, There is the stream of his sanctification, by which we must be purified. Thirdly, There is the stream of the wisdom of Christ, by which we must be conducted through this wilderness wherein we have lost our way. And, Fourthly, There is the stream of Christ's redemption, by which we must be delivered from the power of our enemies, and must turn the battle in the gate. It is by the redemption of Christ that we shall once sing that triumphant song, 0 death ! where is thy sting ? 0 grave ! where is thy victory ? O ! but all these streams will be sweet and refreshing to a soul that is hotly pursued by the law, so long as we see not the ugliness of our leprosy in the glass of the law, we have our own Abana and Pharpar, that we think may do our turn; but when once our case is truly laid open to us, then we will be content to wash ourselves in Jordan seven times.

III. There is this advantage that waiteth on the deep exercise of the law, that it maketh a Christian live constantly under the impression of the sinfulness of sin. What is it that maketh sin exceeding sinful to a Christian ? Is it not this, he hath been forty days in Moses' school ? And we conceive that the ground why such fools as we make a mock at sin is, because we know not what it is to be under the power of his wrath, and the apprehensions of the indignation of God.

But now to come to that which we intend to speak of: we told you, the first occasion that we spake upon these words, that there were many excellent things concerning the grace of faith holden forth in them. The first thing (which was holden forth concerning this radical grace of faith) was the infinite advantage that redounded to a Christian through the exercise of faith, and giving obedience to this command, which we cleared to be holden forth, not only from the scope, but also from the nature of this command. And now to speak a little to the point, we shall propose these considerations that may abundantly shew how advantageous a thing this excellent grace of faith is.

I. The first consideration that speaketh it is this, that faith maketh Christ precious to a soul, according to that word, 1 Pet. iii. 7, to you that believe, Christ is precious. And we would have you knowing this, that faith maketh Christ more precious to a soul, than sense or any other thing can make him. And, First, Faith maketh Christ more precious than sense, because the estimation which the grace of faith hath of Christ is builded upon the excellency of his person. But the estimation of sense is builded upon the excellency of his actings: so that because he is such to

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them, therefore they love and esteem him. But that heroic grace

of faith taketh up the excellency of Christ's person, and that maketh 111111 precious to them, Secondly, Faith maketh Christ more precious than sense, because sense Iooketh to that love which Christ manifested! in his face, and in his hands, and in his feet, but faith iooketh to that love which is in his heart. Sense will cry

forth, Who is like to thee 1 whose countenance it like Lebanon, exe Imtaetk whoa hands are at gold-rings, net with beryl, and

who** lege are like pillars of marble set in sockets of gold. Sense will look t<> the BmilingS of Christ, and will wonder: it will look to his dispensations and actings, and will be constrained to cry out, Who is like mi/" thee P But the grace of faith solaceth itself in the fountain from whence all these springs and sweet inundations of love do flow. Thirdly, Faith maketh Christ more precious than sense ; because faith Iooketh not only to what Christ is presently, but unto what Christ is from eternity before time, and what Christ shall be unto eternity after time, but sense only doth look to what Christ is presently. And ye must conceive, that the sweet travellings of faith betwixt infinite love from eternity before, and infinite love unto eternity after, must make faith to fall in a sea of wondering, and raiseth the thoughts to the highest pitch of desire and estimation. Fourthly, We may likewise add, that the impression of the pre-ciousness of Christ, which sense maketh upon the soul, is not so constant, nor so single, as that which faith doth make. O but the grace of faith giveth the Christian a broad look to Christ, and letteth him see Christ clothed with ornaments of glory and divine majesty. Sense followeth Christ rather that it may see his miracles, and love, and that it may be fed with loaves ; but faith follows Christ, for himself above all.

II. The second consideration, to speak the advantage of it, is, that the grace of faith hath as it were an arbitrary power with God ; so that whatsover a Christian shall seek in faith, he shall receive it. It is the noble gift that was once given to faith, that it should never seek any thing and be denied, according to that word in Matth. xxi. 22,— And nil things whatsoever ye shall ask in pray* r, believing, ye .--/"ill receive it. And that word in John xv. 7,— Abide in in-, that is, believe ; and the promise is annexed to this, Whatso-slmll ask, ye ■•'■/"ill receive. And it is clear likewise from the preceding verse of our text, that if we obey this commandment of faith, Whatsoever we .-•■/"ill ask of (><<</, we shall receive it. And I would speak these two things to you from this— First, That sometimes Christ putteth a blank in a Christian's hand, who is much in the exercise of faith, according to that in Matth, xx. :?2. Is there not an ample blank put into that man's hand ? What irilt thou that I should do unto thee f Christ desireth him to fill up that blank with what he would And Secondly, There is tliis, which is one of the greatest steps of Christ's matchless condescendence", that oftentimes, when his own have BOUghl in their presumption a blank to be put in their hand, Christ Condescendeth to give it, according to that Itrange passage in .Mark x. .'i.'». ."{(J. The two disciples who presented this desire to Christ, we desire, say they, That whatsoever We

ask, thou should give it unto us. And presently that is answered, What will ye that I should do for you ? Christ hath an infinite goodwill to satisfy the desires of his own : and that which yet more speaketh out Christ's boundless good-will to satisfy the desires of all that belong to him may be cleared in that word, John xvi. 24, where he chargeth his disciples with this, Hitherto, saith he, have ye asked me nothing ; ye must not suppose that Peter, James, and John, never sought a suit of Christ; but the meaning of that expression is this, ye sought nothing in comparison of that which I was willing to give, and which your necessity did call for at my hands, which ye should have sought.

III. There is this third consideration, to point out that advantage of faith : it is that grace that keepeth all the graces of the spirit in life and exercise. Faith is that higher wheel, at the motion of which, all the lower wheels do move:—if so we may speak, faith is that primum mobile, that first moves and turns about all the lower graces of the spirit, according to that, 2d Pet. i. 5,— Add to your faith, virtue, and to your virtue, patience, and to your patience, brotherly kindness. First, The grace of faith keepeth in exercise the grace of love, as is clear, Eph. iii. 17, where these two graces are subjoined; as likewise from Rom. v. I, compared with verse 5th, Being justified by faith, then this effect followeth upon it, the love of God is shed abroad in our own hearts. And so it is certain, that faith keepeth love in life, faith being the spy of the soul, and that intelligencer and precious messenger goeth out and bringeth in objects unto love. Faith draweth aside the veil, and love sitteth down and solaceth itself in the discoveries of faith. Secondly, The grace of faith likewise keepeth the grace of mortification in exercise, as is clear, not only from Eph. vi. 6, but from 1st John v. 4,— This is our victory whereby we overcome the world, even our faith. And it is certain, that faith keepeth mortification in exercise, and advanceth holiness, not only because of this, that faith is that grace that pre-senteth to a Christian, the absolute purity and spotless holiness of Jesus Christ; but also because it maketh them esteem their idols tasteless, as the white of an egg, and they become unto them as their sorrowful meat. The best principle of mortification is this, the discoveries of the invisible virtues of Jesus Christ: that mortification which arises from the lovely discoveries of the excellencies of Jesus Christ, is most real and abiding ; as these waters which arise from the highest springs, are not only constant, but likewise most deep and excellent. Thirdly, Faith likewise hath influence upon mortification, as it doth take hold of the infinite strength that is in Christ, by which a Christian is enabled to mortify his corruptions. Fourthly, Faith likewise maketh application of the blood of sprinkling, by which we are purified from dead works. Fifthly, Likewise the grace of faith keepeth in exercise the grace of humility, as is clear, Rom. viii. 27. By what law, saith he, is boasting excluded ? It is not by the law of works, but by the law of faith. Sixthly, Faith keepeth in exercise the grace of joy, as is cleai-, Rom. xv. .13, Now the God of hope fill you with all joy and peace in believing. So that ye see the proper fruit of faith is jog in the Holy Ghost ; and

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certainly did we believe more, we Bhould rejoice more. Seventhly, and bistlii. Faith keepeth in exercise the grace of hope, for it is im-■bk for hope to lie in lively exercise, except faith once be exercised, which may be ■ shame unto yon, for how can we hope to attain the thing that is promised, except our faith first close with the promise? So there i^ this difference betwixt the grace of faith, and the grace of hope ; the grace of faith closeth with the promi —but the grace of hope closeth with the thing that is promised,

IV. There is this fourth consideration, that may speak out the

excellency of the grace of faith,—it is that grace by which a Christian doth attain to most divine fellowship and constant correspondency with heaven. Would ye have that question resolved and determined, what is the best way? Not to stir up our beloved, <>r he /''mi till he please. It is this, be much in the grace of faith ; this is clear from Eph. iii. 17, Thnt Christ may dwell in your /'"iris by faith : by the exercise of all other graces, Christ is but a sojourner, tlmi turneth aside /•< tarry but (<>,• ,< night; but by the exercise of this grace, lie cometh /<< take up house roitA iis. I will tell you what faith is—it is a ladder that reacheth between heaven and earth : by the steps of which a Christian doth daily go up to heaven, and converse with the higher house ; faith is that grace (as the Apostle speak-eth) by which me have access to the throne of his grace. Faith ushers in the believer to the throne, and without it lie cannot have access there, nor joy when he is there.

V. Here is this advantage that attendeth the exercise of faith. A believing Christian is a praying Christian: according to that word in Mark ix. 24, where these two are conjoined together. Lord, I believe, and then he falleth to his prayer presently after that confession, Help thou in// unbelief. And it is clear, from Psalm lxiii. 1, O God, thou art my ('""I, early /rill I seek thee, my soul thirstethjbr thee ! And sometimes faith is a most impatient grace : but we may always say of it that it is a most diligent grace. O ! is it not the neglect of this precious exercise of faith, and of the duty of secret prayer, that makes our leanness testify to our face, and maketh our souls a barren wilderness ? I am persuaded of this, that since Christ had any followers, and since ever this everlasting gospel was preached in Paradise, the exercise of secret prayer was never so much neglected. We have turned over all our prayers into compliments with God. We know not what it is To rise at midnight and all up,,,i ('<,„/, in,,11,, enquire after our Maker under the silent matches qf the night. O ! but it is a sweet diversion from Bleep, to retire ourselves (in the silent seasons of the night) from all thoughts about worldly matters, and to converse with that invisible Majesty.

VI. There is this sixth consideration to point out the advantages of faith: that faith is that grace that doth facilitate a Christian's obedience, and maketh it most pleasant and easy: this is clear, from I bl). ri.8, By faith Abraham, when commandedto go to « strange land, obeyed and went out, not knowing whither h, went. The word

may be rendered,— I le did cheerfully obey. And verse 17, By

faith he offered up his only son. Would ye know the reason why

his commands are your burden, and why bis precepts ire your

crosses ? It is because of this, ye do not believe. And so it is most certain, that it is impossible for a Christian to attain to a pleasant way of obedience, without the exercise of faith. Faith holdeth up the crown to a Christian, and his crown maketh him to obey. Faith gathereth strength from Christ, and that strength maketh obedience very easy. Faith taketh up the excellency of Christ, and this maketh a Christian to look upon his duty more as his dignity than his duty. And we are persuaded of this, that our chariot-wheel should move more swiftly (like the chariots of Amina-dab,) if we were more in the exercise of the grace of faith. Would ye know an answer to that question, what is first more requisite for a Christian while here below ? Faith. And what secondly is most requisite ? Faith. And what thirdly is most requisite for a Christian ? Even Faith; Faith above all things, and above all things, Faith.

VII. There is another advantage of it, that by faith our service and prayers are accepted of God. Would ye know what is the prayer of a Christian that is not in faith ? It is a smoke in his nostrils and afire that burnetii all the day. The unbeliever's sacrifice is an abomination to the Lord. This is clear from Heb. xi. 4, By faith Abel offered tip unto God a more acceptable sacrifice than Cain —and we conceive that there are many unanswerable prayers which we do put up, because we want that noble exercise of faith.

VIII. And lastly, We shall likewise add this, that faith is that grace by which a Christian hath that perfect and immediate sight (as it were) of great things that are promised to him ; faith bringeth a Christian within sight of Heaven, and faith bringeth a Christian within sight of God, according to that word, Heb. xi. 1. Faith is the evidence of things not seen ; and that noble paradox that is said of faith, Heb. xi. 27, By faith Moses saw him that was invisible. Is it not an impossible thing to see that which cannot be seen ? But the meaning of it is this, that faith's discoveries of God are as certain and sure, as the discoveries of our bodily eyes are : faith is an intelligent grace; yea, it is a most sure and infallible grace: what will faith not do ? And what can we do who want faith ?

Now, to enforce the advantages and excellencies of faith a little more, we shall propose to you the disadvantages of that woful sin of unbelief.

I. There is this disadvantage of the sin of unbelief, that all the actions that proceed from an unbeliever, are impure and defiled, according to that in Titus, i. 15, But unto them that are defiled and unbelieving, is nothing pure ; but even their mind and conscience is defiled. Their prayer is unclean : yea (as Solomon speaketh) their ploughing is sin —yea, their going about the most excellent duties (for matter) is an abomination to God, according to that word, Rom. xiv. 23, Whatsoever is not of faith, is sin. So the want of faith is the great polluter of all our actions, and of all our performances.

II. There is this second disadvantage of disbelief, that it is impossible for one in the exercise of unbelief, to mortify a lust or idol: and we may allude unto these words in Math. xvii. 20, when his disciples came to him, and asked this question, Why could we not

That was given as an answer, Became of your unbelief: unbelief W that which taketh up arms for our idols, and doth ln.i-t strongly defend them: for there is nothing that will kill Corruption W much, Sfl the exercise of faith : and when all this is laid ■tide, we have laid by our weapons, and have in a manner concluded a treaty of peace with our idols, that we shall not offend them, if they offend not us.

III. There is this disadvantage that waiteth upon the sin of unbelief, that such an one cannot win nor attain to the grace of establishment, But is almays as the move* of the ten, tossed /" "/"/ fro, until once lie win to the exercise of faith, as is clear from Isa. vii. 2, Except ye In/ice, ye shall n<>t In' established.

IV. There is this disadvantage that waiteth on it, it is the mother of hardness and stupidity of heart, according to that word in Mark xvi. 14, where //< upbraideth them because of their unbelief: and then what danger followeth ? to wit, hardness of heart : this is clear also from Acts xix. 9, where these two sister devils are conjoined and locked together, unbelief and hardness of heart, because it is unbelief indeed that hindereth all the graces by which the grace of tenderness must be maintained.

V. There is this disadvantage in the sin of unbelief, that it is big with child of apostacy from God, and of defection from him, according to that word, Ileb. iii. 12, Beware lest there be hi any of you an eril heart <>f unbelief (and the fruit of it) to depart from the tiring God. And certainly it is no wonder that unbelief travail in birth till that cursed child of apostacy be brought forth ; not only because of this, that an unbeliever loseth the thoughts of the excellency of Christ, but also because he increaseth in his thoughts of love towards his idols : for Christ doth decrease in those who misbelieve, and their idols do increase in their love, and in their desires, and in their estimation.

VI. There is this sixth disadvantage in the sin of unbelief—it hindereth the communication of many signal workings and tokens of the love and favour of the Most High, according to that sad word that is in Matth. xiii. 58, at the close, He could not do many mighty tvorks there, because of their unbelief. Unbelief, as it were, laid a restraint upon Christ, that he could not effectuate these things which he was willing to perform : and (to shut up our discourse at this time) I would only add these two aggravations, which may somewhat enforce what we have spoken; (I say) there are these two aggravations in the sin of unbelief, even in his own who have a right (and also his call) to believe. 1. That after Christ hath given most sensible discoveries of himself, Wherein ye have seen him. as it were, face to face, yet ye will not believe; this is clear from John vi. :!(», Though ye have set n me, Baith Christ, yet ye do u>>' believe in me. Thereil not a manifestation of Christ's presence, but it is a witness against you, because of your unbelief. Would you hear the voice of sense, that is rectified ? It is this, believe on the Son of God. -2. That notwithstanding of the signal demonstrations of tlie power of Christ, yet though it were the mortifying of some lust and idol within them, yet they will not believe, but, upon new temptations,

rvill doubt of his love to them. Christ preacheth faith by his word, he preacheth faith by his sufferings, he preacheth faith by his dispensations, he preacheth faith by his promises, he preacheth faith by his rods; and if these five instruments will not engage your hearts to believe, what can move them ? Do not his two wounds in his precious hands preach out this point of faith, Believe him ? Doth not that hole opened in his side preach this doctrine, That we should believe in him ? And these two wounds that he received in his precious feet, do they not preach this, That we should believe on a crucified Saviour ? And we would only say this, That sometimes it is the case of his own, that after the convictions of this, that it is their duty to believe, and also, after some desire to close with Christ, yet they find inability to close with him. Is it not certain that to will (to believe) is sometime present with you ? But how to perform ye know not. And I would have a Christian making this fourfold use of such a dispensation as that, (which is most ordinary) when convictions of our duty to believe, and some desires to close with Christ, is not followed with actual performance.

1. To study to have your convictions more deeply rooted within you; for it doth sometimes follow, that resolutions and mints to believe, are not blest with actual believing : because the conviction of our duty to believe is not deeply imprinted upon our conscience.

2. Be convinced of that desperate enmity (and that mystery of iniquity) that is within you, that you can have some will to do, without ability to perform. We confess it is not an ordinary disease in these days to have such a contrariety betwixt a Christian's will and his practice, our will for the most part being no better than our practice ; but sometimes it is, which may make you cry forth, 0 wretched man that I am, who shall deliver me from this body of death ?

3. That ye would be much in the employing of Christ, that as he hath given you to will, so also he might make you to do. Christ is about to convince his own in such a dispensation as that, That

faith is the gift of God. Faith is so noble a grace, that it cannot be spinned out from our resolutions, nor from our endeavours : faith is such a divine point as the Father's right hand must plant in our souls.

4. Let it convince you of the excellency of the grace of faith, (for the difficulty of attaining to any thing, may speak out the excellency of that thing) there is no sin but it may be easily win at; there is an easiness and facility to overtake the paths of our idols: but the graces of the spirit are so excellent things, that we must fight before we attain them : and you who are strangers to Christ Jesus (and have never known what it is to close with him) we would request you in Christ's name to be reconciled to him. What know ye, O men (or rather athiests) but this shall be the last summons ye shall get to believe ? And because ye disobey this precious summons, there shall be one presented to you that ye cannot sit. 1 remember of one man, who looked upon many thousands that were under his command, weeping over them, when he considered how that within a few years all these should be laid in their graves, and should be in

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eternity. () I but it were much of our concernment, to be trying ourselves how it ii with us. We are not afraid that it is a breach of charity to wish that but one of each ten that are within these doors, were heirs of the grace of life, and had the solid and spiritual expectation of heaven. I think if Christ were to come presently to speak to US, he might not only say to each twelve that are here, One of you shall betray me J but we are afraid he would say to each

twelve that are here, I'.brni of ffOU shall l-traii 1716, and but One only

shall pate ftee. 0 ! doth it not concern you, to inquire where you shall re-t at night, when the long shadow of the everlasting evening shall be stretched out upon you ? I think there are some that are M settled upon their lees, that if they were one day in hell, and saw all the torments that are there, and were brought from it the next dav to live on earth they would not repent. And more, there are -nine, that take them up one day to see the joys of heaven, and bring them back again, they would not pursue after these blessed and everlasting enjoyments. O is not Christ much undervalued by us? But I must tell you this, One woe is past, but behold another woe is foot coming. O ! the shrieking of these spirits that are entered into their everlasting prison-house, out of which there is no redemption. What shall be your choice, when Christ shall come in the clouds? I am persuaded there are many, to whom at that day, this doctrine would be ravishing, viz. That there were not a death, that there were not a God, and thai there were not an eternity. O ! will ye believe that the smord of the justice of God is sheathed in heaven, and shall come donm to make a sacrifice, not in the land of Tdumea, nor in the land of Bozra, bat he is to make a sacrifice among the people mho seemed to make a covenant with him by sacrifice. Ah, ah, shall we say that? If that argument were used to many, that within forty days they should be at their long and everlasting home, they would yet spend thirty-nine of these days in taking pleasure upon their lusts. I am persuaded of this, that there arc many who think that the way betwixt heaven and earth, is but one day's journey ; they think they can believe in one day, and triumph at night ; but O ! it shall be a short triumph that such believers as these shall have. Therefore, O study to close with a crucified Saviour, rest on him by faith, delight yourselves in him with love, and let your souls be longing for the day when that voice shall be heard in heaven, (and O how sweetly shall it be sung?) Arise, arise, my loce, my dove, my fair one, and tome a,,-ay • for behold your winter is past, and your everlasting summer is come, and the time of the singing of birds is near: when Christ shall come over these mountains oj Bother, he shall cry Behold

I OOnU : and the SOUl shall sweetly answer, CoTM, blessed Lord JesUS, • . () what a life shall it be ; that with these two arms, ye shall eternall] encircle Christ, and hold him in your arms, or rather be encircled l>y him } Waitfor him,for he shall come, and his reward

is irith him, ami he shall once take home the wearied travellers of

hope.

SERMON IV.

1st John iii. 23— This is his commandment, that you should believe on the name of his Son, Jesus Christ, fyc.

There are two great and excellent gifts, which God, in the depth of his boundless love, hath bestowed on his own. First, there is that infinite gift, and royal donation, his own beloved Son, Jesus Christ, which is called The Gift of God, John iv. 10. And Secondly, There is that excellent gift of the grace of faith, which God hath bestowed on his own, which is also called The Gift of God, Eph. ii. 8. Faith is the Gi,t of God. And is it not certain, that these two gracious gifts ought to engage our souls and hearts much unto him ? Infinite Majesty could give no gift greater than his Son, and infinite poverty could receive no other gift so suitable as Christ; it was the most noble gift that heaven could give, and it is the greatest advantage for earth to receive it. And we could wish that the most part of the study and practice of men (that is spent in pursuit of these low and transient vanities) might be once taken up in that precious pursuit after Christ: we could wish that all the questions and debates of the time were turned over into that soul-concerning question, What shall we do to be saved ? And that all the questions, controversies, and contentions of the time, were turned over into that divine contention and heavenly debate, Who should be most for Christ, who should be most for exalting of the noble and excellent plant of renown, and that all your judgings and searchings of other men's practices and estates, might be turned over into that useful search, To prove and examine ourselves whether we be in the faith or not. And I would ask you this question—what are your thoughts concerning precious Christ, seeing he is that noble object of faith ? We would only have you taking along these things by which Christ may be much commended to your hearts : First, There was never any that with the eyes of faith did behold the matchless beauty and ti'anscendent worth of that crucified Saviour, that returned his enemy. There is soul-conquering virtue in the face of Christ, and there is a heart-captivating and overcoming power in the beauty of Jesus Christ. This first sight that ever persecuting Saul got of Christ brought him to an endless captivity of love. Secondly, There is this that we would say of precious Christ, which may engage our souls unto him, that for all the wrongs believers do to Christ, yet hath he never an evil word of them to his Father, but commends them: which is clear from that of John xvii. 6, where Christ doth commend the disciples to the Father for the grace of obedience, They have kept thy word: and for the grace of faith, verse 8, They have believed that thou didst send me. And yet were not the disciples most defective in obedience both in this, that they did not take up their cross and follow Christ ? and also in that they did not adhere to him in the day that he was brought to Caiaphas' hall ? And were they not most defective in the grace of faith ? As is clear from Matth, xvii. 17, and likewise from John xiv. 1. He is pressing them to believe in him, and yet he doth commend them to the

Father M most perfect in these things. Thirdly, There is this that we would lastly say of him Who is that noble Object of faith, look to tin- eminent depths of t Ihrist's condescendency, and then ye will be nrovoked to love him. Was it not infinite love that made Christ to lie time days in the grave, that we might be through all the- ages of eternity with him ? was it not infinite condescendency that made his precious head wear a crown of thorns, that we might eternally w ( u i crown of glory ? Was it not infinite condescendency that made Christ wear a purple robe, that so we might wear that pre-eious robe of the righteousness of the saints? And was it not matchless condescendency, that Christ, who knew no sin, was made sin for us, and like unto us, that so we might become like unto him, and be made the righteousness of God in him?

But to come to that which we intend mainly to speak unto at this time, which is that second thing we proposed to speak of from these words ; and that is, concerning the excellency of this grace of faith, which we cleared, was hoi den out in that, that faith was called his commandment, which is so called by way of eminency and excellency. There are many things in Scripture, which may sweetly point out the precious excellency of this grace of faith, and •we shall only speak to these things.

I. The First thing that speaketh out the excellency of faith is

this, it exerciseth itself upon a most noble object, to wit, Jesus

Christ; faith and love being the two arms of the immortal soul, by which we do embrace a crucified Saviour, which is so often pointed at in Scripture ; and we shall point at these three principal acts of faith, which it exerciseth on Jesus Christ as the object of it.

1. The First is, To make up an union betwixt Christ and the believer. (Faith being indeed a uniting grace, and that which knitteth the members to the head), and to make this more fully appear, we would point out a little, what sweet harmony and correspondency there is betwixt these two sister graces, to wit, faith and love. Faith is that nail, which fasteneth the soul to Christ, and love is that grace that driveth the nail to the head ;—faith at first taketh an a tender grip of Christ, and then love cometh in and maketfa the sou] take a more sure grip of him.

2. Secondly, Ye may see that harmony in this ; faith is that grace which taketh hold, as it were, of the garments of Christ, and of his word ; but love (that ambitious grace) taketh hold of the heart of Christ, and, as it were, his heart doth melt in the hand of love. Thirdly, It may be seen in this : faith is that grace which draweth the fir^t draught of the likeness and image of Christ upon a soul, but that accomplishing grace of love doth complete these first draughts, and these imperfect lineaments of Christ's image, which weir first drawn on the soul. Fourthly, By faith and love, the heart of Christ and of the believer are so united, that they are no more two, but one spirit.

2. There is this second act that faith exerciseth on Christ, and it is in discovering the matchless excellencies and transcendent properties of JesUS Christ. O what large and precious commentaries OOth faith make upon Christ ? It is indeed that faithful spy which

doth always bring up a good report of him :—hence it is, that faith is called understanding, Col. ii. 2, because it is that grace which revealeth much of the precious truth of that noble object.

3. And there is this third noble act of faith exercising itself upon Christ, viz.:—it maketh Christ precious to the soul, according to that word, 1st Pet. ii. 17, Unto you that believe, he is precious ; and if there were no other thing to speak forth its worth but that, it is more than sufficient; for no doubt this is the exercise of the higher house, to be dwelling on the contemplation of Christ's beauty, and to have their souls transported with love towards him, and with joy in him. Reason and amazement are seldom companions, but here they do sweetly join together. First, A Christian loveth Christ because of Christ's actings ; and then he loveth all these actings because they come from Christ.

II. Now, Secondly, This pointeth out the precious excellency of the grace of faith,—it is that grace which is most mysterious and sublime in its actings—it hath a more divine and sublime way of acting than any other grace ; hence it is called, the mystery of faith, which speaketh this, that the actings of faith are mysteries to the most part of the world, and I shall only point at these things which may speak out the mysterious actings of the grace of faith.

1. Faith can believe, and fix itself upon a word of promise, although sense, reason, and probability seem to contradict the accomplishment of that promise ;—faith walketh not by the low dictates of sense and reason, but by a higher rule, to wit, the sure word of prophecy, which is clear from Rom. iv. 19, where Abraham believed the promise, notwithstanding that sense and reason seemed to contradict it : He considered not the deadness of his own body, neither the barrenness of Sarah's womb, but was strong in faith, giving glory to God; as is clear from Heb. xi. 29, 30, where faith believed their passing through the Red Sea, as through dry ground, which was most contrary to sense and reason. Faith believed the falling down of the walls of Jericho, by the blowing of horns, which things are most impossible for sense and reason; for sense will oftentimes cry out, All men are liars ; and reason will say, How can such a thing be ? And yet that heroic grace of faith crieth out, Hath he spoken it ? he will also do it. Hath he said it ? then it shall come to pass.

2. Faith can believe a word of promise, notwithstanding that the dispensations of God seem to contradict it; as was clear in Job, who professed, He would trust in God, though he should kill him. And no doubt but this was the practice of believing Jacob,—he trusted that promise should be accomplished, that the elder should serve the younger, though all the dispensations of God, (which he did meet with) seemed to say that the promise should not be accomplished.

3. Faith can believe a word of promise, even when the commands of God seem to contradict the accomplishment of that promise. This is clear in that singular instance of Abraham's faith, that notwithstanding he was commanded to kill his promised seed (upon whom did depend the accomplishment of the promises), yet he believed that the promises should be performed. And though there were indeed extraordinary and strange trials of his faith, as he had

oatural affections to wrestle with; yet oyer the belly of all these, believing Abraham giveth faith to the promise, and bringeth his

| to the altar, (though he clicl receive him back again); this is

clear from Heb. ri. 17. 1 }! > ]i '-

I Faith can exercise itself upon the promise, notwithstanding that challenges and convictions of unworthiness and guilt do wait on the Christian; that is clear, 2d Sam. xxiii. 5, That although his ,,.,t to with God a* did become, yet he believed the promisej ,-is likewise is clear from Psalm lxv. 'A, Iniguitiet do prevail against in. : and yet that doth not interrupt his faith, At for OUT trantgret-tiont thou thah purge them away. And certainly, it was a noble and precious act of faith to believe, notwithstanding of unanswerable challenges of guilt The best way both to crucify our idols, and to answer these challenges, is believing, and hoping against hope, and closing with Christ ■ this is most clear from Isa. lxiv. G, 7, compared with verse l!th, where, after strange challenges, the prophet hath a strange word,— lhit now, 0 Lord, thou art our Furfur. There is an emphasis in the word now for all this, yet thou art (novo) our Filth- r.

5. And Las////, This pointeth out the mysterious acting of the grace of faith, that cxerciseth itself upon an invisible object, even upon Christ not yet seen, according to that word, 1st Pet. v. 8, Whom having not seen, yet ye love, in whom though now ye tee him not, yet believing, &c. I pose the greater part of you who are In if, whether or not those be two of the greatest paradoxes and mysteries unto you ? For is not this a mystery to love him whom ye never saw? Whom having not teen, yet ye lore. To love an absent and unseen Christ, is a mystery to the most part of the world : and is not this a mystery to believe on him whom we never saw ? /// ir/min though ye tee him not, yet believing. And I shall add this, that faith can hold fast its interest with God, notwithstanding the most precious Christian should call us hypocrites, and not acknowledge us. This is clear in the practice of Job ; and most clear from that word, Isa. lxiii. 16, Doubtless, thou art OUT Father, though Abraham be ignorant of us, and Israel acknowledge us not.

III. Thirdly, This pointeth out the excellency of the grace of faith.—that faith, when it is in exercise, is that grace by which a Christian doth attain unto most sensible enjoyments. There isa great question that is much debated among Christians,—what is the way to win this happy length, to be always under tile sweet and

refreshing influence oi heaven, and to have this dew always coming down upon our branches? I can give no answer to it, but this— be much in the exercise of faith : this is clear upon that notion and name out upon faith, Isa. xlv. 22. It is called, a look t<> Christ, which is a im>st sensible act. If ye would know a description of faith, it is this : the divine contemplation of the immortal soul, upon that divine, excellent, and precious object, Jesus Christ. For God never made faith a liar, and therefore its eve is never off him that is tlu noble object of faith, Jesus Christ, manifested in the gospel, a- it is dear, Kph. i. 13, After ye believed y, , tdtoith

ll Spirit ofpromite, which preacheth out the excellent

enjoyments these had after their closing with Christ, who is invisible. Our faith is called a seeing, which speaketh out this, that faith's sight of God is as certain as if we did behold him with our eyes, as is clear, Heb. xi. 27, Moses saw him by faith, who is invisible. And we conceive that the ground which maketh the most part of

us have such complaints. How long wilt thou forget us, for ever ?

is this—the want of the spiritual exercise of faith ; and are there not some here that may cry out, It is more than thirty days since I did behold the king ? Yea, there are some who may go a greater length, and cry out, I have lived these two years at Jerusalem, and yet I have not seen the king's face. Yea, there are some here whose complaint may go a little higher, and cry forth, These three years and six months it hath not rained, on me, but the clouds have been restrained and bound up, and the heavens have become brass. And would ye know the rise of these complaints ?—It is this : Ye are not much in the spiritual exercise of faith. And to you I would only say these two words. First, It is easier to persuade a reprobate that he is defective in the fear of God, and in his love to God, than to persuade some such that they are wanting to God in their faith ; for they hold fast that piece of desperate iniquity till they die. Secondly, We would say to those of you who have the valley of Achor for a door of hope, and have tasted of the sweetness of Christ, some of you will be less convinced, for the neglect of the duty of faith, than for the neglect of the duty of prayer, or of the duty of keeping the Sabbath day. But I am persuaded of this, that if the noble worth of that transcendent object were known, we would have a holy impatience, until once we did believe.

IV. Fourthly, This pointeth out the excellency of the grace of faith :—It is that grace by which a Christian is advanced to the highest and most inconceivable pitch of dignity, and that is, to be the child of the living God ; as is clear, John i. 12, To as many as received Cor believed in him J, he gave power, or prerogative, to become the sons of God. And certainly that noble prerogative of adoption is much undervalued by many : and I will tell you two grounds whereon the most part of men undervalue the excellent gift of adoption. First, They do not take up the infinite goodness of God (and what a one he is), otherwise they would cry out with David, seemeth it a small thing in your eyes to be a son to the King of kings ? Secondly, We do not take up nor understand these matchless privileges which are given to them who are once in this estate. I am persuaded, if this were believed, that he who is a servant, doth not abide in the house for ever, (though he that is a son doth,) it would stir us up to more divine zeal in our pursuit after faith.

V. Fifthly, This likewise pointeth out this excellency of the grace of faith :—It is that grace by which all other actions are pleasant to God. and are taken off our hand ; as is clear, Heb. xi. 4, By faith Abel offered unto God a more excellent sacrifice than Cain, which must be understood even of all other duties. And that word, verse 6th, Without faith it is impossible to please God, speaketh this also, That by faith we do exceedingly please him. And this is a most sad and lamentable reproof unto many who are here, that

D

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tlu-ir actions do not please God, because they are not in faith. Would vou know a description of your prayers ? ye who are hypocrite-and destitute of the knowledge of God:—It is this: your prayers are the breach of the third command, In taking the name of th, Lord in vain, /•</• which he mill not hold you guiltless. And would ye know what is your hearing of sermons ? It is an dbovtxna* t'„,n to thi hard according to that word in Titus i. 15, To the unbelieving and impure, nothing u clean. And as Solomon doth -peak. The ploughing of the nicked is tin : so that all your actions that VOU go about, are but an offence to the majesty of the Lord.

Now we would speak to these two things before we proceed to the evidences of faith, to wit: First, That there is a difference betwixt the direct act of faith, and the reflecting act of faith : for there mav be a direct act of faith in a Christian, when he is not persuaded that he doth believe ; but the reflecting acts of faith are those that a Christian hath, when he is persuaded in his conscience that he doth believe. And we would, secondly, say, that there are many that go down to their grave under that soul-destroying delusion, that they are in the faith, and yet never did know what faith is. I am persuaded, that there are many whom all the preachings in the world did never persuade, that they did never believe, their faith being born with them, and it will die with them, without any fruit. But faith being such an excellent grace, and so advantageous (whereof we have spoken a few things), we shall speak a little further of it. 1. In pointing out some evidences, by which a Christian may know whether or not he be indeed in the faith. 2. I shall give you some helps whereby faith may be kept in exercise.

I. Now there is this first evidence of faith, that a Christian who doth believe, accounteth absence and want of fellowship with Christ, and communion with him, one of the greatest and most lamentable crosses that ever he had, as is clear, Psalm xiii. 3, Light* n mine ayes, said David, that is, Let me hehobl amd he satisfied with thy fad . and the motive that he backeth it with, is Lest I sleep th< sleep of death David thought himself a dead man if Christ did withdraw his presence from him. Also it is clear, Cant iii. 1, (compared with the following verses,) where absence from Christ, and want of communion with him, was the greatest cross that the spouse had : and it is clear from John xx. 11, 12, 13, where Mary had a holy disdain of all things in respect and comparison of Christ. But I will tell you what a hypocrite doth most lament, and that is the want of reputation among the saints; that is the great god and idol among hypocrites, and that which (when not enjoyed) hypocrites and atheists lament most, the world, and the lusts of their eyes ; when they want these, then they cry out, They hare taken amay my gods, aii'l irhat had I mort f They think heaven can never make up the loss of earth. And certainly if many of us would examine ourselves by tin-, we would find ourselves most defective. I would pose all of you who are here, who have taken on a name to be followers of Christ, whether or not ye have been content to walk thirty days in ab-ence from Christ, and yet never lament it ? Hath not Christ been thirty day- and more in heaven, without a yisit from vou :

And yet for all this ye have not clothed yourselves in sackcloth ? I will not say that this is an undeniable evidence of the total want of the grace of faith, but it doth evidently prove this, that the person who hath come this length, hath lost much of his primitive love and much of that high esteem which he ought to have of matchless Christ: what can you find in this world that maketh you converse so little with heaven ? I think that is the noble encouragement of a Christian, when he is going down to his grave, that he hath this wherewith to comfort himself, / am to change my place, but not my company ; death to the believing Christian being a blessed transition and transportation to a more immediate and constant uninterrupted enjoyment of God. But I believe, that if all who have the name of believers in this generation, should go to heaven, they might have this to say, I am now not only to change my place, but also my company; for these seventy years I have been conversant with my idols, but now I am to converse with more blessed, divine, and excellent company. O that ye would be persuaded to pursue much after an absent Christ. Were it not a sweet period of our life to breathe out our last breath in his arms, and to be living in the faith of being eternally with him, which might be founded upon his word.

II. There is this second evidence of one that is in the faith : they do endeavour to advance that necessary work of the mortification of their idols, according to that word, 1 John iii. 3. Every man that hath this hope in him, purificth himself even as he is pure. Acts xv. 9. Faith purijieth the heart. And concerning this evidence (lest any should mistake it,) I would say these things to you, First, The mortification of a Christian, as long as he is here below, doth more consist in resolutions than attainments of a Christian, in the mortification of his idols, but his resolutions go far above his performances. Secondly, We will say this, that those Christians who never came this length in Christianity, to make that an universal conclusion and full resolution, What have I to do any more with idols ? may suspect themselves, that they are not in the faith ; for a Christian that is in Christ, is universal in resolutions, though he be not so in practice, but defective in performances; a Christian may have big resolutions with weak performances : for resolutions will be at the gate of heaven, before practice come from the borders of hell; there being a long distance between resolution and practice ; and the one much swifter than the other. And Thirdly, We would likewise say, That ye who never did know what it was to endeavour (by prayer and the exercise of other duties.) the mortification of your lusts and idols ; ye may be afraid that ye have not yet the hope of seeing him as he is. And I would say this to many, who are settled upon their lees, and who never did know what it was to spend one hour in secret prayer for mortifying of an idol, that they should beware lest that curse be past in heaven against them—/ mould have purged you, and ye would not be purged, tlicrefore ye shall not be purged any more till ye die ; that iniquity of refusing to com. mune with Christ in the work of secret mortification, I say that iniquity shall not be purged away. And we would once seriously

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desire you, 1>\ that dreadful sentence winch Christ shall pass against you, and by the lore ye have towards your immortal souls, and by the pains of these everlasting torments of bell, that ye would seriously set :il><>ut the work of spiritual mortification ; that so ye in.iy evidence thai \<- have believed; and that ye have the soul-comforting hope of eternal life. I would only speak this word to you, (and I desire you seriously to ponder it,) What, it' within twelve boors hereafter a Bummons were given you (without continuation of days,) to appear before the solemn and dreadful tribunal

of that impartial judge, Jesus Christ? — what, BUppose ye, would be

your thoughts ? W ill ye examine your own conscience, what think ye would be your thoughts, if some summons were given unto you? I am persuaded of this, That your knees should smite one against ano-tht r, and your face should gather paleness, seeing your conscience would condemn you, That ye had been weighed in the balance, and found light : O think ye that ye can both fight and overcome in one day '■ Think ye your lusts and unroortified corruptions sov\eak and faint-hearted an enemy, that upon the first appearance of such imaginary champions (as most of us are in our own eyes) that your idols would lay down arms, and let yon trample on them ? Believe me mortification is not a work of one day, or one year, but it is a work will serve you all your time, begin as soon as you will ; and, therefore, seeing you have spent your days in the works of the flesh, it is time that now ye would begin and pursue after him, whose work is with him, and whose reward shall come before him.

III. Now there is this third evidence by which a Christian may know whether he be in the faith or not, and it is, that Christ is matchless and incomparable unto such a one, according to that word, 1 Pet. ii. 7, To you tint brio re Christ is precious; and that word that Luke hath in his 7th chapter, at the close, Tlmt >■■!,, to whom much //•".••• forgiven, loved much. Now, lest this likewise should prove a discouragement to any, I would only have you take notice of this, that a Christian may be a believer, and yet want the sensible discoveries of this, that Christ is matchlessly precious to him ; but this is certain, that they that are in the lively exercise of faith, it is impossible then for them not to esteem Christ matchless. And I would speak this likewise to many who are here ; have you not been living these ten years in faith, and I would pose you with this, esteem you not your idols more matchless than Christ, and more of worth than he? It is impossible that there can beany lively exercise of faith, and not esteem Christ matchless. It is not to say with your mouth, and contradict it with your heart, will do the business. Forifyour heart could speak.it would say. 1 would sell Christ /<■/• thirty pieces of silver. But my idols would 1 sell at no

rati-. Arc there not many of you who love the world and its pleasures better than the eternity of joy ? O know ye not that word

(() ye desperately ignorant of the truths of Cod,) That he rcko loveth tht world, '//•■ love *./ ///,• Father is >i>>t in him: and yet notwithstanding of the light of the word, ye would sill your immortal •onls (with Esau) />>>■ u men of pottage: O but it is a poor bargain when ye have sold the eternity of joy for a passing world, and for

its transitory delights ? I would earnestly know what shall be your thoughts in that day, when ye shall be standing upon the utmost line betwixt time and eternity. O what will be your thoughts at that day ? But you are to follow on to an endless pain, (by appearance) and then you are to leave your idols. I shall only desire that ye may read that word, Isa. x. 3, What mill ye do in the day of visitation, and in the desolation which shall come from afar ? To whom will ye flee for help? And where will you leave your glory? Ye shall then preach mortification to the life, though all the time of mortification shall then be cut off. O but to hear a worldly-minded man, when eternity of pain is looking him in the face, preach out concerning the vanity of this world, might it not persuade you that the world is a fancy, and a dream that shall flee away, and shall leave you in the day of your greatest strait ?

IV. And there is this fourth evidence of faith, that a Christian who doth truly believe, is that Christian who entertaineth a divine jealousy and a holy suspicion of himself, whether or no he doth believe. I love not that faith which is void of fear, this was clear in the practice of believing Noah, that though by faith he built the ark, yet he had fear mixed with his faith. I know that there are some who are ignorant concerning this, what it is to doubt concerning eternal peace ; and more, it is not every one that doubt-eth that certainly shall get to heaven ; for I think a hypocrite may doubt concerning his eternal salvation ; however I think the exercise of a hypocrite under his doublings, it is more the exercise of his judgment than the exercise of his conscience. And I may say this, that if all the exercise of the law which is preached in these days, were narrowly searched, it would be more the exercise of light than the exercise of conscience. We speak these things as our doubt, which never were our exercise, and we make these things our public exercise, which were never our pi-ivate chamber exercise. And I think, that if all that a Christian did speak to God in prayer, were his exercise, he would speak less and wonder more. We would be speechless when we go to God ; for often if we did speak nothing but our exercise, we would have nothing to say. And certainly it is true that we often fall into that woful sin of desperate lying against the Holy Ghost, by flattering God with our mouth, and lying unto him with our tongue. And I shall only say these two words, there are some who have this for their great design, viz., They would be at peace with their conscience, and also they would be at peace with their idols; they would gladly reconcile conscience and their idols together, that is their great design. And there are some whose design is a little more refined, they study rather to be reconciled with their conscience than to be reconciled with God; the great aim they shoot at, is this, To get their consciences quieted, though they know not what it is to have the soul-comforting peace of God to quiet them.

V. Now there is this last evidence of faith, that justifying faith is a faith which putteth the Christian to be much in the exercise of these duties, by which it may be maintained, for we must keep faith as the apple of our eye ! and for that end, I would only give

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von these three thing! by which faith must be kept in exercise, and il Christian will be endeavouring in some measure to attain unto these.

1. It keepetb faith much in exercise, to be much in marking and taking notice of the divine exercise and proofs of the love of God, wherewith a Christian doth meet ; as is clear from that word, Horn. x I / ,,. rience norketh hops. I durst be bold to charge the most

part that are indeed in Christ with this, that they are too little remarking and taking notice of the experience of his love. Ye should mark the place of your experience itself; as is clear from Scripture, that the very place where Christians did meet with experience, in such an enjoyment of God, they marked it, Ezek. i. 1, By tin- river of Chebar, the heavens mere opened, and I soni the n of God; and Gen. xxxii. 30, Jacob called the place Peniel, the place of living, after seeing the face of God ; it was so remarkable unto him. And we conceive, that ye would mark these two things mainly in your practice. First, Ye would mark (if ye can possi-blv) the first day of your closing with Christ and of your coming out of Egypt, and may allude unto the command (if not more than allude unto it), Deut. xvi. 1, Observe the month of Abib, and keep the passover unto the Lord thy God: for in the month of Abib, the /..,,-./ thy God brought thee out of the land of Egypt. And, Secondly, We would have you much in marking those experiences which have increased your faith, and which have strengthened your love, and which have made you mortify your idols : these are experiences ially to be marked.

2. Faith is kept in exercise, and we win to the lively assurance of our interest in God, which we would press upon you, by being much in the exercise of secret prayer. O but many love much to pray when abroad, who never loved to pray when alone. And this is a desperate sign of hypocrisy, according to that Matth. vi. 5, it is >aid of hypocrites, They love to pray standing m the synagogues, and in the corners of the strut.-;, that they might be seen of men ; but it is never said of these persons, that they love to pray alone, only they loved to pray in the synagogues ; but it is secret and retired prayer by which faith must be kept in exercise.

And there is this likewise that we would press upon you, that ye would be much in studying communion and fellowship with God, so that your faith may be kept in life. And 0 what a blessed life were it, each day to be taken up to the top of Mount Pisgah, and there to behold that promised land, to get a refreshing sight of the crown every morning, which might make us walk with joy all along that day ? The heart of a Christian to be in heaven, his conversation ought to be there,—his eyes ought to be there. And I know not what of a Christian ought to be out of heaven, even before his going there, save his lumpish tabernacle of clav, which cannot inherit incorruption, till he he made incorruptible. But I shall say no more but this,—many of us are readier to betray him with a ki^s. and crucify him afresh, than to keep communion with him: />'/// woi eternally bt to him by whom the A'"// >>f'M<i>i is betr a y e d, <oi<l th.it ,f.,t/i crucify Christ afresh ; it men better far him thai a miMstene

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were hanged about his neck, and he were cast into the depth of the sea. I remember an expression of a man, not two days ago, who (upon his death-bed) being asked of one what he was doing, did most stupidly, though most truly reply, that he was fighting with Christ ; and I think that the most part of us (if he prevent us not) shall die fighting with Christ: but know, and be persuaded, that he is too sore a party for us to fight with— He will once tread upon you in the wine-press of his fury, and he shall return with dyed garments from, treading such of you as would not embrace him ; he shall destroy you with all his heart. Therefore, be instructed, lest his soul be disjoined from you (as that word in Jer. vi. 8), And lest your souls be eternally separated from him: be, I say, instructed to close with him by faith. Now, to him who can make you do so, we desire to give praise.

[ In the two Sermons next following, you have the rest of these sweet purposes, which the worthy Author preached upon the same text.~\

SERMON V.

1 John iii. 23.— This is his commandment, that ye should believe on the Name of his Son Jesus Christ, $-c.

There are two great rocks upon which a Christian doth ordinarily dash, in his way and motion toward his rest. 1. The rock of presumption and carnal confidence; so that when Christ dandleth them upon his knees, and satisfieth them with the breasts of his consolations, and maketh their cup to overflow, then they cry out, My mountain standeth strong, I shall never be moved. And 2. The rock of misbelief and discouragement: so that, when he hideth his face, and turneth back the face of his throne, then they cry out, Our hope and our strength is perished from the Lord ; we know not what it is to bear our enjoyments by humility, nor our crosses by patience and submission, O but misbelief and jealousy are bad interpreters of dark dispensations; they know not what it is to read these mysterious characters of Divine Providence, except they be written in legible letters of sense ; misbelief is big with child, of twins, and is travailing, till it bring forth apostacy and security ; and no doubt he is a blessed Christian that hath overcome that woful idol of misbelief, and doth walk by that royal law of the word, and not by that changeable rule of dispensations. We conceive that there are three great idols and dagons of a Christian, that hindereth him from putting a blank in Christ's hand concerning his guiding to heaven, —there is pride, self-indulgence, and security. Do we not covet to be more excellent than our neighbour ? Do we not love to travel to heaven through a valley of riches ? and do we not ambitiously desire to walk towards Sion, sleeping, rather than weeping, as we go ? Are there not some words that we would have taken out of the Bible ? That is sad divinity to flesh and blood, Through

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mora tribulations must ><■■ enter into the kingdom of heaven : we love not to be changed from vessel to vessel, that so our scent may be

taken from as.

There are three great enemies to Christ: misbelief, hypocrisy, .-iiul profanity. Misbelief is a bloody sin—hypocrisy is a Bilent sin

profanity is a crying sin. These arc mother evils, and I shall

give you these differences betwixt them : misbelief crucifieth Christ under the veil of humility j hypocrisy crucifieth Christ under the veil of love ; and profanity putteth him to open Bhame. Misbelief denieth the love and power of God ; hypocrisy denieth the omni-Bciency of God ; and profanity denieth the justice of God. Misbelief is a sin that looketh after inherent righteousness; hypocrisy is a sin that looketh after external holiness only ; and profanity is a sin that looketh after heaven without holiness : making connexion between these things that God hath always separated, and separating these things which he hath always put together : so that their faith shall once prove a delusion, and fly away as a dream of the night ; but let us Btudy this excellent grace of true and saving faith, which shall be a precious remedy against all those Christ-destroying and soul-destroying ( vils.

But now to come to that which we did propose, Thirdly, To be spoken of from the words, which was the sweetness of this grace of faith ; no doubt, it is a pleasant command, and it maketh all commands pleasant, it is that which casteth a divine lustre upon the most hard savings of Christ, and maketh the Christian to cry forth, God hath spoken in his holiness; I mill rejoice. We need not stand long to clear that faith is a sweet and refreshing command, for it is oftentimes recorded in Scripture to the advantage of this grace ; and unspeakable joy and heavenly delight are the hand-maids that wait upon it. But more particularly to make it out, we shall speak to these things. The First is, That this grace giveth a Christian a broad and comprehensive sight of Christ, maketh him not only to behold the beauty of his actings, but the beauty of his person : and there are these three precious sights that faith giveth to a Christian of Christ :— First, It letteth the Christian see Christ in his absolute and personal excellency, taking him up as the eternal Son of God, as the Ancient of days as the Father of eternity, as the express image <</' his Father's /■ rson, and brightness <>f his glory; and this filleth the soul with divine fear and admiration. Hence is that word, Ilib. xi. l!7. That /'•< see by faith him that is invisible. As if In- bad said, faith is that grace that maketh things that are invisible, visible unto us. Sea ndly, It letteth the soul see Christ in his relative ( xcellencies, that is. what he is to us ; faith taketh up Christ as a husband, and from thence we are provoked to much boldness and divine Confidence, and withal, to see these rich possessions that are provided for us by our elder brother, who was horn for adversity ; faith taketh up Christ as a blessed da\'s-man, that did lav his hand upon us both ; and from tin nee is constrained to wonder at the condescendence of Christ, — it taketh him up BS dying, and as redeeming ua from the power of the grave, and from the hands of our enemies: and thil provoketh Christians to make a total and

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absolute resignation of themselves over unto Christ, To serve him all the days of our life, in righteousness and holiness. And Thirdly, Faith maketh the soul to behold these mysterious draughts of spotless love, those divine emanations of love that have flowed from his ancient and everlasting love since the world began. Would ye know the great ground why we are so ignorant of him, who is the study of angels, and of all that are about the throne ? It is this,— we are not much in the exercise of faith. And if we would ask that question, What is the way to attain to the saving knowledge of God in Christ ? we would give no answer to it but this, Believe, and again believe, and again believe: faith openeth these mysterious seals of his boundless perfection, and in some way teacheth a Christian to answer that unanswerable question, What is his name, and what is his son's name ?

There is this, Secondly, that pointeth out the sweetness of faith— that it giveth an excellent relish unto the promises, and maketh them food to our soul. What are all the promises without faith (as to our use), but a dead letter that hath no life; but faith exercised upon the promises, maketh a Christian cry out, The words of his mouth are sweeter unto me than the honey and the honey-comb ; as is clear from Heb. xi. 12, 13. It is by faith that we embrace the promises, and do receive them.

Thirdly, The sweetness of faith may appear by this, that it enableth a Christian to rejoice under the most anxious and afflicting dispensations that he meeteth with while he is here below ; as is clear from Rom. v. 1,5, where his being justified by faith, hath this fruit attending it, to joy in tribulation ; and likewise from Heb. x. 34, 35. Doth not faith hold the crown in the right hand, and let Christians behold the infinite dignities that are provided unto them after they have, as a strong man, run their race ? And when a Christian is put into a furnace hot seven times more than ordinary, it bringeth down the Son of Man, Jesus Christ, to walk with them in the furnace; so that they walk safely, and with joy, through fire and water ; and in a manner, they can have no cross in his company. For would ye know what is the description of a cross ? It is to want Christ in any estate. And would ye know what is the description of prosperity ? It is to have Christ in any condition or state in life. What can ye want that have him ? And what can ye have that want him ? He is that All ; so that all things beside him are but vanity. But besides this, faith doth discover unto a Christian, that there is a sweet period of all his trials and afflictions that he can be exposed unto; so that he can never say that of faith, which Ahab spake of Micaiah, He never prophesied good things unto me; but rather he may say always the contrary, Faith never prophesied evil unto me, it being a grace that prophe-sieth excellent things in the darkest night, and sweetly declareth, that though weeping do endure for the evening, yet joy cometh in the morning ; and that, though now they go forth weeping bearing precious seed, yet at last they shall return rejoicing, bearing sheaves in their bosom. And this may bring in the Fourth consideration, to point out the sweetness of faith, that giveth a Christian a refreshing sight of that

land that II afar off, and inaketh liim to ln-hold that inlieritance that is provided for the mints in tight; it goeth forth to the brook Eihcol, and there doth pluck down those grapes that grow in Im-

inanuid'- land, to bring Dp ■ good report of that noble country we are lojourning towards, and the city, the streets whereof are paved with transparent gold. And howbeit, it may be a perplexing debate be t ween nianv and their own souls, whether or not these eyes, that have been the windows through which so much uncleanness have entered, and these species of lusts have been conveyed into the heart, shall once be like the eyes of a dove washed with milk, and fitly set ; and be admitted to see that glorious Object, The Lamb ///-// ritkCA "/'■■h the throne .- or whether ever these tongues that have been set on fire of hell, and these polluted lips that have spoken so much against God and heaven, and all his people, and interests, shall ever be admitted to sing these heavenly hallelujahs amongst that spotless choir of angels, and that assembly of the first born : or it these hands and feet that have been so active to commit iniquity, and so swift to run after vanity, shall ever be admitted hereafter to carry those palm branches, and to follow 7 the Lamb wheresoever he goeth ; and whether ever these hearts that have been indeed a Bethaven, a house of idols, may yet, notwithstanding, be a dwelling

for the Holy Ghost Though these things, we say, and such like,

may be the subject of many sad debates to some weary souls, and Cause many tossings to and fro till the morning, yet faith can bring all these mysteries to light, and looking within the vail, can let us see thousands of thousands, who were once as ugly as ourselves, yet noir, having washed their robes and made them white in the blood of the Lund,, are admitted to stand before the throne of God, and serve him dap and night.

Now there is that Fourthly, which we promised to speak of concerning this grace of faith, from these words, and it is the absolute necessity there is of the exercise of this grace which is holden forth in that word, His commandment, which doth import these three things':—1. That all the commands that we can obey without this Commandment of faith, is but a polluting ourselves in the ditch till our own clothes abhor us. 2. That God taketh greater delight in the exercise of that grace of faith, than in the exercise of any other grace. And Lastly, That as to the many imperfections which we have in our obedience, there is a sweet act of oblivion past of them all ; if we make conscience seriously to obey this command of faith, which i- indeed the sweet compend of the gospel, all these things do most clearly appear, in that believing here is called, Hie oommomd-m.itt, hy way DC excellency, as if this were his only commandment.

But that we may yet a little more particularly point out the absolute necessity of faith, there are these things that speak it forth to the full :—1. That though rivers of tears should run down our eyes, because we keep not his law, though we should never rise oil our knees from prayer, and should all our lite-time speak to God with the tongue of angels, and though we should constantly obey his commands, yet without faith we should never escape that eternal sentence of excommunication from the presence of the Lord ;

there being no action that doth proceed from us which can please the majesty of the Lord, unless it hath its rise from this principle of faith ; as is clear from Heb. xi. 6, Without faith, it is impossible to please God. And though we should offer unto him ten thousand rivers of oil, and thousands of rams, and should offer up in a burnt-sacrifice all the beasts that are upon the mountains, and the trees that are upon many hills, this should be the answer that God should return unto us, Who hath required these things at your hands ? I take no pleasure in these solemn sacrifices ; because there is no way of attaining peace with God, but through the exercise of faith, making use of the spotless righteousness of Christ. 2. Let us do our utmost, by all the inventions we can, to bring down our body, and let us separate ourselves from all the pleasures of the flesh, yet all our idols shall reign without much contradiction, except once we do attain unto this grace of faith, which is that victory, whereby we must overcome the world, and the hand which maketh use of infinite strength for subduing our corruption, maketh the Christian sweetly to take up that song, Stronger is he that is with us, than he that is in the world.

From all this that we have said, both of the sweetness of faith, and of the necessity thereof, we would propose these few considerations, to two or three sorts of persons. 1. There are some who live in that vain imaginary delusion of attaining heaven through a covenant of works, and do neglect to seek salvation by faith in the righteousness of Christ. And to those who build upon this sandy foundation, I shall say but these two words, First, How long shall you labour in the fire of airy vanity ? Do you never think to put on the cope-stone ? Know ye not that the day is approaching, when your houses shall fall about your ears, your confidence shall be rejected, and your hope shall evanish as a dream, andjlee away as a vision of the night ? Secondly, What a monstrous blindness, and what an unspeakable act of folly it must be to say that Christ was crucified in vain ? Which yet we do practically assert when we go about to purchase a righteousness through the works of the law.

2. There are some who are secure in their own thoughts concerning their faith ; they never questioned the reality of it, they never examined it. O ! ye whose faith is cold as yourselves, ye say ye never knew what it was to dispute, and I may say ye never knew what it was to believe. Thou profane hypocrite, let me tell thee, a strong faith, and yet strong idols, must needs be a strong delusion. Thou wilt not obey the Lord, thou wilt not pray, thou wilt not believe a threatening in all the word, thou wilt count all religion madness and foolishness, and yet thou wilt persuade thyself thou believest in Christ. 0 be not deceived, God is not mocked: and why will ye mock yourselves ? Shall I tell you that reprobates have a sad religion ; one day they must believe, obey, and pray, and give testimony to godliness, but alas, too late, and little to their advantage. Shall not they whom all the ministers on earth could scarcely ever persuade to believe so much as a heaven or hell, or one threatening in all the book of God, at last be forced to believe their own sense, when they shall see the Ancient of days upon the throne,

.ind -hall bear the cries of so many thousand living witnesses come out both from heaven and hell, bearing testimony to the truth of threatening* and promises? That not one jot of them is fallen to the ground. And he who would never be persuaded to how a knee t,, ( ,,,,1 ni earnest all his life, shall he not then pray with the greatest fervencVi that lull" and mountains might hill upon him, t<> a ver him from the fact of '/<>■ Lamb 9 And he that would never submit to a command of God, must he not at last obey that dreadful command, trsed ini" everlasting t<>rm,,it y <.\<\ Yea, lie who was tlie greatest mocker in the world, shall then confess, that they are blest who put their trust in the Lord, as they are excellently brought in, though in an Apocryphal book, Wisdom v. 4, crying out with great terror, while they behold that unexpected sight of the glorious condition of the godly, 0 here are the men, say they, rvhom /<•■ ni'"-/,. J, whose life />■■' accounted madness, and their > ml dishonourable: be wise therefore in time, and do that willingly, which ye must do by constraint, and do that with sweetness and advantage, that ye must do at length with loss and sorrow.

'A. There are some who certainly have some hope of eternal life, but content themselves with a small measure of assurance, and these I would beseech that ye would be more endeavouring to make your calling and election sure, and would be endeavouring to see your names written in the ancient records of heaven : and this we shall press upon yon by several arguments. 1. Those strong and subtile, and soul-destroying delusions that are amongst many, who conceive they do believe, (as we are saying,) and are pure in their own eyes, mho are not yet purged from their iniquities. O! are there not many of us that are in a golden dream, that suppose me arc eating, but when we awake our soul is empty, whose faith is a metaphysic notion that hath no foundation, but men's apprehension ? and this shall never bear us through the gates of death, nor convey us unto an eternity of joy. 2. May not this press you to follow after assurance ? It is a compendious way to sw r eeten all your crosses ; as is clear from Ilab. iii. 17, 18, where the convictions of this made Habakkuk t<> rejoice in tin' God of his salvation ? Though the Jig-tree did i"<i bear fruit, ami the labour of //'<■ olive did fail, and there wen no sweetness to be found in the vine; and from Ileb. xi. 34, where they took joyfully tin' spoiling of their goods : knowing within themselves that they had a better ami an enduring substance: this is indeed that tree which, if we cast into the waters of IMarah, they will presently become sweet, for it is not below the child of hope to be much anxious about these things that he meets with here, when he sincerely knoweth that commandment shall come forth, lift up your head, for the day of your eternal redemption draweth near, even the day when all the rivers of his sorrow shall Bweetly run into the ocean of everlasting delight. 3. A Christian that is much in assurance, is much in communion and fellowship with God, as is char from Song i. 13, 1 I. and Song ii. 3, where when

once she cometh to that, to be persuaded that Christ was her beloved, then she eat down under //is shadow, <iml hie fruit mas pleasant unto her tastt : lor the assured Christian doth taste of those

crumbs that fall from that higher table, and no doubt, these that have tasted of that old wine will not straightway desire the new, because the old is better. And then, 4, It is the way to keep you from apostacy, and making defection from God ; faith is that grace which will make you continue with Christ in all his temptations, as is clear from 2 Pet. i. 10, where this is set down as a fruit of making our calling and election sure, that if we do these things we shall never fall; faith makes a Christian to live a dependent life ; for would ye know the motto of a Christian ? It is this, self diffidence and Christ dependence, as is clear from that word in the Song viii. 5, that while we are walking through this wilderness, we are leaning upon our well-beloved. 5, This assurance will help a Christian to overcome many temptations. There are four sorts of temptations that assault the Christian : there are temptations of desire, temptations of love, temptations of hope, and temptations of anxiety, all which a Christian, through this noble assurance, may sweetly overcome ; he that hath once made Christ his own, what can he desire but him ? As Psalm xxvii. 4, One thing have I desired of the Lord ; what can he love more than Christ, or love besides Christ ? all his love being drowned (as it were) in that ocean of his excellencies, and a sweet complacency found in the enjoyment of him. As to hope, will not assurance make a Christian cry forth, now, Lord, what wait I for ? my hope is in thee. And when the heart is anxious, doth not assurance make a Christian content to bear the indignation of the Lord, and patiently submit unto the cross, since there is a sweet connexion between his cross and his crown? 2 Tim. ii. 12, if he suffer with him, he shall also reign with him, And, Lastly, There is this argument to press you to assurance, that it sweeteneth the thoughts of death ; it maketh death unto a Christian not the king of terrors, but the king of desires : and it is upon these grounds that assurance maketh death refreshful to a Christian. 1. He knoweth that it is the funeral of all his miseries, and the birth-day of all his blessings and eternal enjoyments This is the coronation-day of a Christian, and the day when he shall have that marriage betwixt Christ and him sweetly solemnized ; and that when he is to step that last step, he knoweth that death will make him change his place, but not his company ; and O that we could once win unto this, to seal that conclusion without presumption, my beloved is mine, and I am his, we might, without presumption, sing one of the songs of Sion, even while we are in this strange land, and taking Christ in our arms, might sweetly cry forth, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation. Comfort yourselves in this, that all your clouds shall once pass away, and that truth shall once come to pass, which was confirmed by the oath of an angel, with his hand lifted up toward heaven, that time shall be no 'more. Time shall once sweetly die out in eternity, and ye may be looking after new heavens and a new earth wherein dwelleth righteousness. O ! long to be with him, for Christ longeth to have you with him.

fi.' TBI MYSTBBY OK FAITH

SERMON VI.

1st John iii. 2'5 This it his commandment, that you should believe on the name

of his Son, Jesus Christ, Sec.

ThSBB are three most precious and cardinal graces, which a Christian ought mainly to pursue: there is that exalting grace of faith, that comforting grace of hope, and that aspiring grace of love: and if once a Christian did take up that heavenly difference that is between these sister graces, he might be provoked to move after them most swiftly, as the chariots of Aminadab ; and there is this difference between these graces : faith is a sober and silent grace : hope is a patient and submissive grace ; love is an ambitious and impatient grace: faith crieth out, / /rill >r<tit patiently far the Lord, until the vision theft speak. But love crieth out, how long art thou a Mining 9 and it is waiting to hear the sound of his feet coming over the mountains of separation. This is the motto of hope, quod defer-tnr, nan aufertur; that which is delayed, said hope, is not altogether taken away, and made void : and that may be the divine emblem of the grace of love; it is sight unfolding desire in his arms, and it is desire clothed with wings, treading upon delay and impediments. There is this second difference between these graces ; the grace of faith embraceth the truth of the promises : the grace of hope embraceth the goodness of the thing that is promised ; but that exalting grace of love embraceth the pro-miser : faith crieth out, Hath he spokt u it, he will also do it: hope crieth out, Good is the word of the Lord, be it unto thy servant according to thy promise : and love crieth with an higher note, As is the apple-tree among the trees of the wood, so is my well-beloved among the sons. Thirdly, There is that difference between these graces : faith overcometh temptations; hope overcometh difficulties ; and love stayeth at home and divideth the spoil: there is a sweet correspondence between those graces in this ; faith fighteth and con-quereth ; and hope fighteth and conquereth ; but love doth enjoy the trophies of the victory. And Fourthly, There is this difference: the noble grace of faith shall once evanish into sight ; that noble grace of hope shall once evanish into possession and enjoyment ; but that constant grace of love shall be the eternal companion of a Christian, and shall walk in with him to the streets of the new Jerusalem. And I would ask you that question. What a day shall it be, when hope shall yield its place to love, and love and sight shall eternally sit down, and solace themselves in these blessed mysteries—these everlasting consolations of heaven, world without end. And Fifthly, There is this difference : less will satisfv the grace of faith, and the grace of hope, than will satisfv the grace of love ; faith will be content with the promise, and hope will be content with the thing that is promised, but that ambitious grace of love will only be Content with the promiscr : love claspeth his arms about that precious and noble object, Jesus Christ; love is a suspicious grace. It oftentimes cried) forth, ' They have taken away m\ bold, and I know not where tin v have laid him :' so that faith

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is oftentimes put to resolve suspicions of love. I can compare these three graces to nothing so fitly, as to those three worthies that David had. These three graces will break through all difficulties, were it an host of Philistines, that so they may please Christ, and may drink of the well of Bethlehem—the well of everlasting consolation that floweth from beneath the throne of God. Love is like Noah's dove,—it never findeth rest for the sole of its foot, until once it be within the ark, that place of repose, Jesus Christ.

And, Sixthly, There is this last difference between them ; faith taketh hold upon the faithfulness of Christ; hope taketh hold upon the goodness of Christ; but love taketh hold upon the heart of Christ. And think ye not that it must be a pleasant and soul-refreshing exercise, to be continually taken up in embracing Him that is the eternal admiration of angels ? Must it not be an excellent life, daily to be feeding on the finest of the wheat, and to be satisfied with honey out of the rock. O but heaven must be a pleasant place ! and if once we would but taste of the first ripe grapes, and a cluster of wine that groweth in that pleasant land, might not we be constrained to bring up a good report of it ?

But now to come to that which I promised mainly to speak of at this time ; the last thing concerning faith that we purposed from the words, was the object upon which faith exerciseth itself, which is here set down to be the name of his Son Jesus Christ. First, speak a little to the negative, what things are not the fit object of faith, and then to the positive, showing how this name of God, and of his Son Jesus Christ, is that sure ground upon which a Christian may pitch his faith. For the First, Ye must know that a Christian is not to build his faith upon sense, nor sensible enjoyments. Sense may be an evidence of faith, but it must not be the foundation of faith : I know there are some that oftentimes cry out, " Except I put my finger into the print of the nails, and thrust my hand into the hole of his side, I will not believe :" and indeed it is a mystery unto the most part of us, to be exercising faith upon a naked word of promise, abstractly from sense : to love an absent Christ, and to believe on an absent Christ, are the two greatest mysteries of Christianity. But that sense is no good foundation for faith, may appear, 1. That faith which is builded upon sense, is a most inconstant, a most fluctuating and transient faith. I know sense hath its fits of love, and, as it were, hath its fits of faith ; sometimes sense is sick of love, and sometimes sense is strong in faith, but ere six hours go about, sense may be sick of jealousy, and sick of unbelief, as you may see from Psalm xxx. 6. Sense, that bold thing will instantly cry out, My mountain standeth strong; I will never be moved : but behold how soon it changeth its note, Thou hidest thy face, and I was troubled. At one time it will cry forth, Who is like unto him that pardoneth iniquity, and that jjasseth over transgressions ? But ere many hours go about, it will sing a song upon another key, and cry out, Why art thou become unto me as a liar, and as waters that fail ? 2. That faith which is built upon sense, wanteth the promise of blessedness, for this is annexed to believing that is founded upon the word, according to that in

John xx.L )( .». B those that hate net Mm, ami yet hare billeted.

Nor hath th.it faith which is built upon sense such a solid joy wait-ting on it, u faith that ia built upon the naked word of promise, RS may be cleared from that word, 1 Pet. ]. .'!, where faith ezercisetfa itself upon Christ not seen, maketh a Christian rej '<■■ with joy unspeakable, and full <>f glory, a joy that doth not attend believing, founded upon sense. .'1. That faith that is built upon -giveth not much glory to God ; lor faith that is built upon sense, ezalteth not the omnipotence of God. I will till you what is the divinity of sense ; let me see, and then I will believe; hut it know-etli not what it i> to believe upon trust, and because the Lord hath in /lis holiness and in effect, faith that is built upon sense, is no faith, even as Rom. viii 21, Hope that is seen, is n"t hope: and then fore when the Lord seeth a Christian making sense an idol, that he will not believe ; but when he seeth and feeleth, this doth often provoke the majesty of the Lord to withdraw himself from the Christian, and to deny him that sweet influence of heaven, and those consolations that are above, so that in an instant he hath both his sense and his faith to seek.

•_'. A Christian is not to make his graces the object of his faith ; that is, when a Christian doth behold love burning within him, when he doth behold influences to prayer increasing, and mortification waxing strong, he is not to build his faith upon them : this was condemned in the church, in Ezek. xvi. 14, compared with the loth verse, I made thee perfect wkh my comeliness ; but the use that thou didst make of it ; thou didst put thy trust in thy beauty, and then thou didst play the harlot. It is certain, that grace, when it is the object of our faith, doth provoke God to blast the lively exercise thereof, and to make a Christian oftentimes have that complaint, '• Wo to me, my leanness, my leanness testifieth to my face." I will tell you three great mysteries in Christianity about grace ; The Fir>t is, to rid marches between these two, not to deny what they have, and yet to be denied to what they have ; many times there i- grace-denying and not self-denying ; but this that we would press upon you, to be denied to grace, according to that word which is recorded of Moses, " his face did shine, and he knew it not ;" he did misken it (as it were) and was not at all puffed up with it ; for so the words we conceive may run. Secondly, It is a great difficulty for a Christian to be denied to his self-denial, to be humbled in his being bumble : for if pride can have no other foundation, it will build itself Upon humility : and a Christian may "row-proud in this, that he is growing humble. Thirdly, it is a difficulty for a Christian to examine his growth in grace, and not to be puffed up ; it is certain, a Christian ought to examine his growth in grace humbly, according to that. Psalm lxiii.H, " My soul followcth hard after thee, thy right hand upholdeth me." He doth not only take notice of this that his soul did follow after God; but of the measure of that pursuit, My soul folloneth Ifn-J aftei ind \ct sweetly

acknowledged, it was not his own feet which carried him. nor his

own hand that kept him from falling.

II. Ye are not t<> build your faith upon your works, and upon the

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righteousness of the law ; I need not stand long to refute that practical popery that is amongst us, that thinketh we can go to heaven through a covenant of works. I told you not long since, what your going to heaven through a covenant of works speaketh, even this horrid blasphemy ; that it was an act of monstrous folly to send Christ to die for sinners : for if you can go to heaven without him, was not then Christ crucified in vain ? And I would tell you now, that this speaketh out your damnable ignorance of the weakness and deceitfulness of your own hearts. O ye that are so great defenders of salvation by the covenant of works, I beseech you, What is the reason that ye break the covenant of works oftener than any ? for there are none that think they will go to heaven this way, but those that are the greatest breakers of the covenant of works. And is not this inconsistent and contradictory divinity, your faith contradicting your practice, and your practice telling you that your faith is a lie ?

4. We must not mix our own righteousness with Chi'ist's as the object of our believing : this is indeed an evil that often lodgeth in the bosom of the most refined hypocrite. When Satan cannot prevail to exclude Christ altogether, then he is content, with the whor-ish woman, to divide the child, and let the object of our faith be half Christ and half self; and the truth is, many of these poor unwise sons, who stay long in the place of the breaking forth of children, do willingly hearken to this overture, for fear it be presumption for such poor wretches to meddle too boldly with the righteousness of Christ, but it were good such weak ones would consider that word, Rom. x. 3, where the Holy Ghost calleth the making use of his righteousness an act of submission, They have not submitted (saith he) unto the righteousness of Christ. O will ye not lay this to heart, that our Lord will take your putting on his righteousness for an act of great humility, and will take your misbelief as a marvellous act of the highest pride and presumption.

5. We are not to make providence the object of our faith. I know there are some that ask the ground of their right to heaven they will tell us that God hath been kind to them all their days; I will only say to such, He may be feeding you unto the day of slaughter, and no man hnoweth love or hatred by any thing that is before him. This much of the object of faith negatively.

And now to speak to it positively. We see the text holdeth out Christ himself as that excellent and complete Object of faith, This is his commandment, that we believe on the name of his son: and thus faith closeth with Christ in a fourfold consideration, First, It closeth with God in Christ, not with God immediately and nakedly —for he dwelleth " in light inaccessible, that no man can approach unto ; he is higher than heaven, what can we do ? And deeper than hell, what can we know ?" Job. xi. Therefore we must approach unto him through a veil, even the veil of Christ's flesh, Heb. x. God is a consuming fire, and of purer eyes than can behold iniquity : and therefore we must first cast our eyes upon that blessed Days-man, that laid his hand upon us both; and look upon God as in Christ reconciling the world to himself, and so draw near unto him through

E

,;,; ,in: HY8TBRY OF i urn

■ iTmllaenr • who « the th ' A ;1,ul llu ' lavt ' ;l,ul ,lc tnat livcth and wu dead, and ifl alive for evermore, able to save to the uttermost all that come to God by him, seeinghe liveth for ever to make interces-rion ,()I . tlHMl , s wily, Faith closeth with Christ, as tendered freelv in a covenant of promise. We would have bad nothing to do with Christ, if he bad not been given of the Father, and offered himself in a free covenant of promise ; but he being thus holden

forth upon terms of free love (while he doth utterly abominate hire)

and so noble a proclamation issued forth under the great seal of heaven That whotot n /• mill, may come <""( drink oj the water of lift /,,,J«_upon this, the poor creatine draweth near by virtue of a ri"lit, and stretching out the arm of most enlarged affections, doth run upon him with that joyful shout, Mj/ Lord, my God: and then maketh an absolute resignation of itself to him, which is holden out in the Scripture by that sweet expression of kitting the Son. And there are three parts of Christ's blessed body, that the Christian must endeavour to kiss and embrace—the mouth of Christ, the hand of Christ, the feet of Christ : the kissing of his feet importing the exercise of love, the kissing of his hands the exercise of subjection and the kissing of his mouth the exercise of communion and fellowship with him. Thirdly, Faith closeth with Christ as the purchaser and meritorious cause of all the good we receive : he is the person that hath purchased all these things unto us, and there is not one blink of love, there is not the smallest enjoyment that a Christian meeteth with, but it is the price of the blood of Christ: Christ's precious blood was laid down for it. Fourthly, Faith closeth with Christ as the efficient and worker of all our mercies ; all our enjoyments are from him as the efficient cause ; that is, he is the worker of all these things in us ; it is his precious fingers that must accomplish that blessed work of grace, and they are from Christ as the dispenser of these things ; Christ is the great steward in heaven, that doth communicate unto believers all the treasures of the higher house ; for him hath God the Father sealed. O ! but that word that Christ once spake is much verified by himself, // is ?>,,,/■, Wetted !■> give than to receive. Christ is that fountain and treasure in whom all our gifts and graces are treasured up ; for before the blessings come to believers, they come to Christ as the head, according to that word, 2d Tim. i. 9, Which grace mat given to ut in him, before the foundations of the world mere laid. It was given to Christ before the world was made, and for that end, that it might be communicated unto all his members, and so out of his fulness we all receive grace for grace.

But Secondly, The text holdeth forth more particularly this excellent object of faith to be the name of his Son, That ye b\ 7 te in the itauh <■>' hie Son. And there indeed we may be at a stand. It is long since AgUT did nonplus all the world with that question, What is his nomte, "/• what it hit Son's name, if thou oantt tellf O how little a thing can be known of him ! and O how brutish is this generation ! that knowcth not so much that might be known of him in >tich a day of the gospel. Hut that we may speak a little, according to our weak measure of faith, of closing with the name of

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Christ; his name is his glorious attributes, by which lie revealeth so much of himself in Scripture, as poor mortals can take up. We did shew you before, that there were three of these that were main pillars of justifying faith—faithfulness, omnipotency, and his infinite love and mercy. And now from these may be answered all the objections of sense, of carnal reason, and of misbelief, arising from convictions of unworthiness. And certain it is, that faith in all its conflicts, maketh use of the names of Christ. And there is not an objection that a poor tempted soul can make, but faith can make an answer to it, out of some of the excellent names of God, or of his Son Christ. It would be a more longsome work than I intend, to let you see this in all: but I shall only instance that in one glorious name of God, by which he proclaimeth his glory, Exod. xxxiv. 6, 7, " The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty," &c. I think there are seven ordinary objections which may be answered from that place : First, It is an ordinary objection which misbelievers do make, that they are under the strength of their corruption, that they are black as the tents of Kedar, and not beautiful as the curtains of Solomon ; and doth not the first letter of that name answer this, That he is a merciful Lord ? —the one importing his ability to save, and to bring down every high imagination; the other importing his infinite delight to help those who have no strength, and are under the power of their adversaries— the power of God being of no larger extent than his love. There is that second objection of misbelief, that we have nothing to commend us to Christ; but all we have to boast of are infirmities and imperfections ; and this is abundantly answered from that second letter of his name, That he is gracious, which importeth the freedom of the dispensations of his love, that he walketh not with us accoi'd-ing to that rule of merit, but according to that golden and excellent rule of love. It is a great dispute whether mercy or grace be the greatest wonder—whether the love of Christ or the freedom of it, be the greatest mystery ? Sure both these put together make up a matchless wonder. Thirdly, Misbelief will object that we have forsaken him days without number; and that we cannot trace back our apostacy unto the first day of its rise ; and is not that abundantly answered from that letter of his name, That he is long suffering ? This being that glorious attribute in God, the glory of which he desireth to magnify above all his names. Fourthly, Misbelief doth ordinarily propose this objection, that we have multiplied our transgressions, and have committed whoredom under every green tree; and have given gifts to our lovers, even hiring our idols ; so that we may take up that lamentation—is not our sin great, and our transgressions infinite ? And is not this an answer from that letter of his name, That he is abundant in goodness ? That though sin abound in us, 5^et grace doth much more superabound in him. We confess, indeed, that there are some that may walk under that condition, that if they had no other exercise throughout eternity, but to make confession, they might confess, and never make any needless repe-

tiiion : :in«l truly in some respect, it is a mercy that we are mysteries unto ourselves ; lor if ^ vt ' did know completely the seven abomination- of our hearts, and those mysterious actings of the body of

death, we should be in hazard to cl Be strangling and death rather

than life ; vet may not one glimpse of that abundant goodness satisfy us, and calm the -torni ? Fifthly, Saitli misbelief, We know that we hare broken our vows and covenants with God, and that all these things thai we have taken on, have been but as flax before the fire of temptation, so that we have no hope that he will have mercy upon those that have broken wedlock, and have not been stedfast in his covenant : but is not that abundantly answered from that letter of his name, That he is abundant in truth? which speaketh thus, that though we deny ourselves, yet he abideth faithful, and doth not alter the words that hath gone out of his mouth. It is the infinite blessedness of men, that though they be changeable, yet they have to do with one that is an unchangeable being. Sixthly, There is that objection, that notwithstanding all these things are matters of encouragement to some, yet they know not whether or not the lot of everlasting love have fallen upon them ; and whether their names be in the ancient records of heaven. But this is answered from that letter of his name, JI< keepeth mercy for thousands, which shew-eth us that great number of those upon whom the lot of everlasting love shall fall ; and if there were no other sentence in all the Scripture, this might be a sufficient matter of a song, and might make us cry out, " Who is like unto him, whose compassions have no end ? and who desires to magnify his mercy above all his works ?" And Lastly, .Misbelief maketh this objection—they have sinned not only against light, not only against vows, not only after much enjoyment of God, but even after the application of the threatening ; so that they conceive that their Maker mill not hare mercy upon such. Vet this is fully answered likewise from that letter of his name, He fbrgiveth iniquity, transgression, awl sin ; which three words do abundantly speak forth, that there is no transgression which he will not pardon—there being but one particular amongst all that innumerable number of sins which lodgeth in the heart of fallen men, that he declareth unpardonable; and there is none of our diseases that is above the infinite art of love, and concerning which we can take up that complaint. Tin re is no balm in Gilead, and there is no physician there. And though providence may muster up many im-possibilitieB, yet let faith take the promise in one hand, and impossibilities in the other, and desire God to reconcile them, that if we cannot see any connection between providence and the word, yet may we reflect upon the omnipotency of God, that can make things that are seeming contrary, sweetly agree together ; the commentary will never destroy the text, nor will providence ever destroy the faithfulness of God. And let me give you this advice, that those objections of misbelief which you cannot answer, and in a maimer put vim to a nonplus, and when ye have looked over all the Dames of God, ye cannot find an answer to them, sliyht them and overcome them as, we have often told you, was the practice of believing Abraham, Rom. iv. 19, where that strong objection of

misbelief appearing before his eyes, the deadness of his body, and the barrenness of Sarah's womb, it is recorded of him, he considered not these things, as it were, he had a divine transition from the objections of misbelief to the actings of faith: and this is clear from Matthew xv. 25, 26, where that strong objection of misbelief being proposed against that woman, that she was not within the compass of Christ's commission, she hath a noble way of answering with this, Lord, have mercy upon me. And, if so we may speak, faith hath a kind of divine impertinency in answering the objections of misbelief, or rather a holy slighting of them that gaineth the victory, when cavilling with temptations will not do it: the like also may be instanced in his Son's name :—O how glorious titles are given to that Prince of the kings of the earth, and to that Plant of renown, upon which the weakest faith may cast anchor, and ride out the greatest storm. I shall not detain you long on this subject, but this we would have you know, that there is no strait or difficulty that a Christian can be exposed unto, but there is some name or attribute of Christ that may sweetly answer that difficulty, and make up that disadvantage. If a Christian be exposed unto afflictions and troubles in a present world, let him comfort himself in this, That Christ is the shadow of a great rock in a weary land. Is a Christian under inward anxiety and vexation of mind ? Let him comfort himself in this, That Christ is a God of peace, and of all consolation. Is a Christian under darkness and confusion of spirit ? Let him comfort himself in this, That Christ is the Father of light, and the eternal wisdom of God. Is a Christian under the conviction of this, that he is under the power and dominion of his lusts ? Let him comfort himself in this, That Christ is redemption ; yea, that I stay no longer, if it were possible that a Christian could have a necessity that he could not find a name in Christ to answer, he may lawfully frame a name to Christ out of any promise in all the book of God, and he should find it forthcoming for the relieving and making up of that necessity; God will not disappoint his expectation.

There is yet one thing further, in reference to the Object of faith, which we shall desire you to take notice of; and it is the way of faith's closing with its noble Object, and its resting on him : and this we conceive may be excellently taken up by our considering of the many several names that faith getteth in scripture, beyond any other of the graces of the Spirit. It is called looking, Isa. xlv. 22, Look unto me. It is called, abiding in Christ, John xv. 4. Abide in me. It is called keeping silence unto God, My soul, trust in God; oi', as the word is in the original, My soul be silent unto God; and that in Psalm lxii. 1, My soul waiteth ; or as the word is, Truly my soul is silent unto God. Likewise, faith is called a leaning, / have leaned upon thee from my mother's womb. Faith is called an eating of Christ's flesh, John vi. 53 ; Cast your burden upon God, Isaiah lv. 22 : and faith is called a coming unto God, Matth. xi. 28. And according to these different names, there are seven noble properties and matchless differences of this grace of faith : First, That this is the grace by which a Christian doth enjoy much

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communion with God ;hence it is called </ looking, which importeth that faith is ■ continual contemplation of the immortal soul, upon thai precious and excellent object, Jesus Cnrist. There is that / property of faith ; That it is that grace by which communion with God is maintained ; hence it is called an abiding in God,

It is that grace that maketh Christ and the believer to dwell together. The Third property of faith is, That it is a submissive grace ; hence it is called a keeping tilenee unto God; faith, as it were, knoweth not what it is to repine; it is the noble excellency of faith, it never knew what it was to pass an evil report upon Christ. Faith will promise good things to a Christian in the darkest night, for when love asketh faith that question, Isa. xxi. 11, 19, Watchman, what of the ni t <///t'<' Watchman, what of the night? Or, when shall the morning break ? Faith answereth it with these words that follow (only a little inverting the order,) " The night cometh, and also the morning, the morning is approaching, that ad-mitteth of no following night." There is that Fourth property of faith, It is the grace that keepeth a Christian in perseverance, by its building upon the rock. Hence it is called a honing upon God — for a Christian by faith doth perpetually join himself to Christ, so that whatever trouble he be cast into by faith, he cometh out of that wilderness leaning upon his beloved, and by faith he is led up to the rock that is higher than he, where he may sit in safety, and even laugh at death and destruction, when assailing him. There is the Fifth property of faith ; That is the grace that bringeth satisfaction unto the spiritual senses of a Christian, by a close and particular application of Christ as the nourishment of the soul. Hence it is called an eating of the flesh of Christ. There are three senses that faith satisfieth: faith satisfieth the sense of sight, it satisfieth the sense of taste, and it satisfieth the sense of touch : faith will make a Christian handle that eternal world of life : faith will make a Christian see that noble Plant of renown ; and faith will make a Christian taste and see how gracious the Lord is. And no doubt those that have once satisfied their sight, will be longing to satisfy their taste. There is that Sixth property of faith, It is that grace which giveth rest unto a Christian ; hence it is called A catting of our burden upon him. It is, as it were, the soul giving unto Christ that unsupportable yoke of our iniquities, and taking from Christ that easy and portable yoke of his commandments. And s. pi nthly, There is that last property of faith ; It is that grace by which sanctification is promoted ; hence it is called a coming to Christ —it is the soul in a divine motion, and travelling from the land of Egypt into the land of Canaan : faith is the soul in a pleasant motion from the land of the north, the land of our captivity, unto the land of perfect liberty, all along going out by the " footstep! of the flock, and walking in that new and living way, even in him, who is the way, the truth, and the lite.''

And now tor a more full application of this, we shall speak but to two things further—1. We would have it considered, that there ire BOme that come unto the covenant of promise with less dillicul-<\ and .ifter a more divine and evangelic way ; and there are some

that close with Christ in a more difficult and legal way ; there are some that before they can come to Mount Sion, they must dwell forty days at Mount Sinai. There are some, before the decree of heaven shall be given to them, that must roar as an ox, and cover themselves with sackcloth, having ashes upon their heads. We must be a Benoni before we be a Benjamin : that is, we must be a son of sorrow, before we can be a son of consolation. But this is certain, that Christ leadeth sometimes some to himself through a valley of roses, and I would only have you taking notice of these two, which, though we conceive they be not infallible in the rule, yet oftentimes experience maketh them out to be truth: that thei*e are three sorts of persons who are most ordinarily brought under great terrors, ere they close with Christ. First, Those who have committed some gross and abominable sin that is most contradicting unto the light of nature. Secondly, That person who sinneth much against light before conversion. Hence it is observed, in all the books of the gospel, that in the book of the Acts, there was more gospel, and love in the way of converting the Gentiles, than was of converting the Jews, see Acts ii. 27. There is a sharp law exercised among them who had crucified the Lord of life : and Acts ix. Paul, that had been a grievous persecutor, at his conversion, is first stricken dead to the ground before he be made a captive to the love of Christ, and constrained to cry out, What wilt thou have me to do ? But look to Acts viii. and there you will find a more fair and smooth way of begetting sons to Christ. And Thirdly, that person who is much in conceit of his own righteousness, useth to be brought to Christ through much terror and exercise of the law : that is clear in Paul's condition, Phil. iii. and Acts ix. compared : certainly whosoever thinketh to come that length in self-abasement, and will count as the apostle doth in that chapter, must dwell many days at Mount Sinai, and learn his arithmetic there. 2. We would have you taking notice of this, that though the person that is brought to Christ in a more smooth and evangelic way, may have the pre-eminency of the person that is brought to Christ after a more legal and terrible way in some things ; yet we conceive that a Christian that is brought to Christ through much of the exercise of the law, and through many of the thunderings of Mount Sinai, after he hath won to see his right of Christ, he is more constant in the exercise of faith ; and the reason of it is, because that an ordinary ground of misbelief is our not distinct uptak-ing either of the time of our conversion, which is oftentimes hid from those persons that are converted in a more evangelic way ; as likewise this, that those persons that are brought to Christ in a more gospel chariot, are sometimes put to debate, whether ever they were under the exercise of the law, and this maketh them often (as it were) to raze the foundation, and to cry forth, My hope and my strength is perished from the Lord. And now to shut up our discourse, we shall add this one word of exhortation; that ye would carefully lay hold of that noble Object, and exercise your faith upon him ; and I shall say but this, to all those that have this noble gi-ace of faith, and that are heirs of that everlasting inheritance ;

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there if ■ four-fold crown prepared for you. There is a crown of life that ia prepared for him that shall fight that good fight of faith; luit what, may you Bay, ifl a crown of life, except we have joy waiting upon that life? For what is life without joy, but a bitterness and a burden to itself? Therefore ye shall have a crown of joy ; but what were ■ crown of life and a crown of joy, except we had the grace of holiness, and were complete in that? Therefore ye ■ball have also a crown of righteousness. But what were life, joy, and righteousness, without glory ? Therefore ye shall have likewise a crown of glory : but what of all these, if that crown should once fall from our head, and we should be deprived of our kingdom ? Therefore take this to make up all the rest, it is an eternal crown of glory. That word in Prov. xxvii. near to the close, Tla crown, saith Solomon, doth not endure far ever: but this precious crown that the hands of Christ fixeth upon the head of an overcoming Christian, this is the motto that is engraven upon it, unchangeable and eternal, eternal and unchangeable. And O what a day suppose ye that shall be, when that precious crown shall be put upon our heads? What think ye will be the difference between Christ and the believers in heaven ? They shall have these four crowns which are indeed one ; but Christ shall have upon his head many crowns, according to that word, Rev. xix. 12. But let me say one word also to you who are strangers from God, and are destitute of the grace of Christ, and will not by faith close with this excellent object. There is a fourfold crown that once shall be put upon your heads, but do not misinterpret the vision ; there is a difference betwixt the butler and baker; ye may prophesy good things to yourselves, but there is a crown of death which ye shall once have put upon your heads; ye shall be always dying, and yet never able to die : there is a crown of sorrow that ye shall have put upon your heads, when ye shall eternally sigh forth that lamentation, O to be annihilate and reduced unto nothing ! when the reduction of you would be a heaven, when ye shall be tormented in those everlasting flames. And I would say this by the way, ve will be all miserable and comfortless one to another, there shall be no ground of consolation that ye shall reap, for the community of your sorrow shall increase the degrees of that sorrow ; and there is another crown also that ve shall put on, and that is a crown of sin, instead of that crown of righteousness. Would ve know your exercise, 0 ye that are predestinate unto these everlasting pains? Would you know your exercise ? It is this, ye shall eternally blaspheme and curse the God that made you. I am persuaded of this, that the terrors of bell Will and do afflict you more, than that of the sinning perpetually in hell ; ye would think nothing, many of you, to be in hell, if there were no pain there; for the exercise of sin will be your delight and life ; but be persuaded of it, that when your conscience is awakened, the exercise of sinning shall exceedingly aggravate your pain. And there is this crown, hixt/o,

that ye shall put on, and that is the crown of shame. The prophet Isaiah niaketh mention of a crow u of pride : but ve that have

put on that crown of everlasting confusion and shame, when ye

shall not be able to lift up your eyes to him whom ye have pierced, I would fain desire to know what will be your exercise when death shall summon you to remove, and ye shall be entered heirs into these everlasting pains ? I am persuaded ye will reflect much. Will ye not reflect upon many sermons that ye have heard, wherein ye have been invited to partake of the sweet offers of salvation ? I remember of one that, upon his death-bed, cried out, " A world for time, a world for an inch of time," one that perhaps did hold his head high, and no doubt was greater than the greatest here. His crown could not purchase an inch of time, but dying with this, " Call time again, call time again ;" that petition was denied, and so shall it be, I fear, to the most part that are here. I think it was a pretty hieroglyphic of the Egyptians, they painted time with three heads ; the first head, that pointed out time that was past, was a greedy wolf gaping, which importeth this, that our time past was mis-spent, and there was nothing left, but like a wolf to gape for it again : and there was that second head of a roaring lion round, which importeth the time present, and for this end was so painted that people might lay hold upon their present opportunities, otherwise it would be the matter of their ruin, and of their eternal undoing. And there was that last head, which was a deceitful dog fawning, which signifies that the people may deceive themselves with the time to come, thinking they will be religious at their death, and that they will overcome at their death, but this is a flattery no better than the fawning of a mad dog. I think we may learn much of this, even to be provoked to lay hold upon our golden opportunities, that we sell not our time, but that we buy it. There are two things that a Christian must not sell, these are, sell not the truth, but buy it, and sell not your time, but buy it. I am persuaded of this, that one moment of time is worth ten thousand of worlds, if improved ; and I would ask you, what advantage shall ye have of all things that ye have tormented yourselves about when time shall be no more ? I suppose indeed this is an ordinary evil amongst the people of this age, of which we have our own share and portion ; there are many that envy godliness, and the godly, the excellent ones that are in the earth, that think it pleasure to vent their malice against such : I know that ordinary practice ; it is older by a thousand years than themselves, that they persecute godliness under the name of hypocrisy; they call godliness hypocrisy, and upon that account, they begin and speak maliciously against it; only I would ask you this question, what will you say in that day when Christ will ask that question at you. that Gideon asked at Zeba and Zalmunna, Who are these that ye killed with your tongue ? Must it not be answered, every one did resemble the person of a king : O will ye not believe? Will ye not close with Christ ? I know it is ordinary that we run upon these two exti-emes. Sometimes we do not believe the threatenings of the law, and sometimes we will not believe the promises of the gospel, But I would only desire to know, what if it had been so ordered in the infinite wisdom of God, that all the letters of this book should have been threatenings ? What would have been our lot, if all the promises

should have been scraped out of it ? Hut certainly this must be your lot, all the promises of the book of the covenant shall be taken from you, and all the curses thereof shall be a flying roll, that shall enter within your houses, and shall eternally there remain. Know this, O ye that are enemies to Christ, know ft, and think upon it, every borne ofthe warrior is with confuted toioe, and nrith garments roll"/ in Hood: but that war that Christ shall have against the hypocrites in Zion, and those that are ignorant of him, and will not close with him, it shall be with fuel of fire and eternal indignation. O what will be your thoughts, suppose you, when Christ shall come with that two-edged sword of the fury of the Lord to enter to fight with you ? It is no delightsome exercise ; O that ye were not almost, but altogether, persuaded to be Christians, and that once Christ may conquer you with that two-edged sword that proceed-eth out of his mouth, that so you might subject yourselves to him, and make him the object of your faith. Now to him that hath engraven upon his vesture, and on Ms thigh, that he it Ki/ty of kinae, and Lord of Lords, we desire to give praise.

TWO

SERMONS

CONCERNING THE

GREAT SALVATION.

SERMON I.

Heb. ii. 3.— How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him ?

This everlasting gospel which is preached unto you, is that glorious star which must lead us to the place where blessed Christ doth lie. This gospel and glad tidings of this great salvation is come near unto you ; and Christ is standing at the everlasting doors of your hearts, desiring that ye would open unto him. There is that one great request which heaven this day hath to present unto you, and it is, that ye would at last embrace this great salvation freely offered by him. It is the thing for which you are called to mourn this day, that since the beginning of your own days, ye have stopped your ears from that sweet and chanting voice of this blessed charmer, Ye woidd never dance to Christ when he piped, neither would ye weep to him when he lamented.

But to come to the words which we have read to you ; the Apostle, in the former chapter, hath been discoursing most divinely of the matchless and incomparable excellencies which are in our blessed Lord Jesus; and in the first verse of this second chapter, he draweth forth an exhortation from his former doctrine, which, in short, is this, That they would take heed to the blessed doctrine of the gospel; and not at any time let it slip out of their minds ; and that they would keep his gospel as a jewel of great price, and would not sell it, but that they would be induced to buy it. And this exhortation he presseth by two arguments.

The First argument is in the second verse, where he saith, If the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward, fyc. —that is, if the transgression of the law, which was delivered by the ministry of angels, and every disobedience to it, was so severely punished, let that provoke you to take heed, that ye transgress not the precious gospel which was spoken by the Lord himself.

The Second argument is in the words which we have read unto you, and it is taken from the certain and infallible stroke of the justice of God, which shall come upon those who slight this great salvation : it is impossible (saith he) that there can be a city of refuge for those who slight this great salvation.

~fi A SERMON CONCERNIM.

Now in the word which we have read, there are these six things to be considered.

I. First, That it is an evil incident to the hearers of this precious gospel and great salvation, to slight and undervalue it. This is clearlv pre-«uppoaed in the words, otherwise there had been no ground or access for the Apostle to threaten so terrible things against the slighters of it.

II. The Second thing to be considered in the words is, that the stroke and ruin of those who slight this great salvation, is certain and infallible, and will surely come upon them : this is clear from these words, How shall me escape Y As if he had said, there is no imaginable way for us to escape, if we neglect (this) so great salvo-tion. We may have a city of refuge when we are pursued by the law, or when we are pursued by afflictions, and we may escape when we are pursued otherwise by the justice of God ; but if once Ave slight this great salvation, there remaineth no city of refuge (no door of escape left open) for us : for where will the person flee that slighteth so great salvation?

III. There is a Third thing whereof we shall take notice from the words, that the stroke of the justice of God cometh justly upon them who slight this great salvation ; and truly it is a most equal and reasonable stroke, which is also clear from the words, How shall me escape, if m neglect so [/real salvation ? where he puts it home to their consciences. As if he had said, think ye not that it is just and righteous, that (if ye slight this great salvation) there should not be a door of escape left open unto you ? He putteth the question home to their consciences to answer, yea, or no.

IV. The Fourth thing to be considered in the words, is this, That the slighting this great salvation is a sin that hath many aggravations which attend and wait upon it. And it hath two aggravations from the words which I have read :—The Fii^st great aggravation is in the word of the text, great sulfation. As if he had said, If it were not a great salvation, ye might have some cloak or excuse for your slighting of it; but seeing it is such a great and eternal salvation, there is now no cloak left for your sin. The Second aggravation is from the certainty of this salvation, in these words, " Which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him, viz. his apostles." Whereby he telleth them, This great salvation is no notion nor fancy, but a most certain, sure, and real salvation, which yet they slight.

V. The Fifth thing whereof we shall take notice from the words, is this, That there are no persons, (be who they will, minister, or people,) who Blight this great salvation, that shall have a door of escape ; hence it is, that the apostle putteth himself among the rest, saying. How shall we escape, yf nn neglect so great salvation 9 —that is, how shall I, Paul, escape, if I neglect so great salvation, and so frustrate the grace of God ?

VI. Sixthly, We would take notice of this from the words, That not only heart-despising of this great salvation, but even also the neglecting of it, hath a certain infallible ami unspeakable ruin attending upon it.

Now before we speak to any of these Six things, (which we have observed from the words)—there are these two things whereunto we shall speak a little, for clearing of the words : First, What is meant here by great salvation. Secondly, How it is said that Christ was the first preacher of it.

First, We conceive, that by the great salvation, is understood the gospel, as is clear, Eph. i. 13, where it is called the gospel of our salvation ; and Acts xiii. 26, it is called the word of this salvation : so that by the word of this salvation, is understood the gospel, and those precious offers which are contained in it. And we conceive, it may be called a great salvation, in these eight respects.

1. First, It is called the great salvation, in respect of the price that was laid down for it ; there being no less a price laid down to purchase this great salvation, than the blood of the Son of God. From whence then doth salvation flow unto you ? It comes running to you in a stream of the blood of the Son of God. This is clear, Heb. ix. 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."

2. Secondly, It is called a great salvation, in respect of the many difficulties and oppositions which he had in the way of bringing it about. What great impediments, suppose ye, lay in Christ's way, before he could accomplish and bring about this great salvation ? Was not the justice of God to be satisfied ? Was he not to die, and be made like unto one of us ? Was he not to lie in the grave ? And was he not to bear the torments of hell, before this great salvation could be accomplished and brought to pass ? There were such impediments in the way of bringing about this great salvation, that if all the angels in heaven had been set to the work, they had been crushed under it, had it been but that one great impediment, to satisfy the justice, and pacify the wrath of God ; even that was a pass, through which none could go, but the eternal Son of God ; it was so guarded, that none durst adventure to enter it, much less could get through it, save he only, who was mighty to save.

3. Thirdly, It is called a great salvation, in respect of that high estimation which the saints have of it. O what an high estimation have the saints of this gospel salvation ? There is no mercy which they think comparable to this, all other mercies are but like Zoars, in comparison of this great mercy, and gospel salvation.

4. Fourthly, It is called a great salvation, in respect of those noble effects, which this salvation bringeth about, and produceth. Some of the great effects of the gospel, David hath cleared, Psalm xix. 7> 8, 9, 10. Is not this a great effect of this gospel salvation, to bring us out of nature, into a state of grace ? And that is an effect of this great salvation. Is not this a great effect to make us, who are enemies, to become friends ? And that is an effect of our great salvation. Is not this a great effect, to make us, who were moving in the way of hell, move in the way of heaven ? And that is an effect of this great salvation. Is not this a great effect, to make us, who were far off, to be now made near ? And yet this is

the effect of A Ivation. Aii'l [fl not tli.it I greet (fleet, to

,,,.,!,, I: ( who wen darknt to become Bght in the Lord? And i lj.,t i the gnat effect of this gospel Miration. Yea, I may say, time would fail me, to tell of the gri .it eiler t ■ of tin- great Miration. lint () will re eome .inil ■■■(■(■, and thai will bee! reeolrc the question

nnto von, \\ .hat tin- nohle effect- oftOJI ereat salvation

6, Fifthly, It If called a jjreat sal vat ion, in n --jk it of the gnat

advantages which redound to the peraon who embraoeth it. /

Is not heaven a nolile advantage p And tbjrf iill which

attendeth emhracer- of t h i - ^feat -ilvation. S. COtldly, I- not .(< Of

( Ini i ■ notable adrantage ? And yet be is the adrantage which

attendeth the emhracer- of thi^ greal salvation. Thirdly, I- not eternal communion with (iod a nohle advantage? And that advantage attendeth the embracer! of tbii great Miration Fourthly, l» Dot eternal liberation from the body of death a great adrantage ? And that attendeth the embracer! or this great Miration. Fifthly,

Ih not eternal tinging in the enjoyment of God a iiic.it advantage?

And that attendeth the embracer! of this great salvation. Sixthly, Is not eternal seeing of God, i he i , a great and noble advanl

And ret this fas all the former) attendeth the euihracers of this

great Miration. Would ye be honourable? Come and embrace nil great Miration. Would re be eternally happy? 0 then eome

and partake of this eternal salvation.

<;. 8iathly, It is called a great adration, in respect of all othei

salvation that ever were accnmpli-hed. There was ncwr ;i -alva-

tion, or victory obtained by any general or captain, (unto B land or

people) that could have the name of great Miration, in compariaon

W it 11 till

7. Seventhly, It is called a great salvation, in respect of the authority of it. We have spoken of the gr< atness ( as to the meritorious cause) of it, and how great things it doth effectuate ; and

a I o, in respect of the authority of it, it is a great salvation. Would ye

know who is the author at this great Miration? It is Christ, Heb. v. 9, //< became the author of eternal salvation unto them that obey Mm,

And urn t not the- -alvation he suitable to him who is the author of it ? 'flu i a most noble and irradiant beam of the majesty of the

Son of God, the Mediator, that he U the author of this greal salvation.

B. Eighthly, It is called a great salvation, in respect of the

continuance and duration of it. It is not a salvation which is hut

l"i i 11. i v but It i hi eternal salvation ; Ileh. ix. 12, //. obtained

• I alvation for us.

\ow the Second thing whereunto we shall speak for clearing the

word-,, is this, viz. : Hon is 1/ laid thai Christ mat tfu first preacher

of this eternal salvation 9 We do not think that the r/ords are thus

to he understood, that the gospel, and this great salvation, was

never pit ached I a fore Christ came in the llesh ; hut we think the meaning of the words may he one of these three, if not ill ,>f tin m.

I. First, That all the preaching of this great Miration under the

law did come very far short in the point of fulness, in comparison

with Christ's preaching of it; therefore is Christ said to be the first preacher of this great salvation, as if he had said, I know Adam preached of this great salvation ; and Enoch preached of this great salvation ; and the twelve Patriarchs preached of this great salvation ; and all the Prophets, who went before Christ, and are now in heaven, preached of this great salvation ; but all their preaching deserved not the name of preaching in comparison with Christ's ; for never man spake as he spake. Thus Christ was the first preacher of this great salvation.

2. Secondly, This may be the meaning of it—that Christ was the preacher of this great salvation, in respect of his clear way of preaching it; for he was the first preacher of it without types and shadows ; he was the first preacher of it clearly and fullv, with so much demonstration and power of the Spirit.

3. Thirdly, The meaning of this (that Christ was the first preacher of this great salvation) may relate to his appearing to Adam in paradise, when he became the first and great preacher of this great salvation, when he did speak that word unto him, The seed of the woman shall tread down the head of the serpent. The first glorious preaching of this great salvation was, when Christ preached it to Adam in paradise : and that was the first and glorious morning of this blessed gospel.

Now we shall speak a little to the first of these six things, which we observed from the words, viz. : —

That there are many within the visible church, who are neglecters and slighters of this great saltation. Do you not all take with it ? It is clear, Matth. xxiii. towards the close, and chap. xxii. 5, where these persons being invited to come to the marriage or feast of the gospel, it is said of them, They made light of it; which are the same words in our text. And Luke xiv. lfj, when they were invited to come, it is said, They nil with one convent began to make their excuse. And Isa. xxviii. ] 2, This is the rest -wherewith ye may cause the weary to rest, and, this is the refreshing; yet they would not hear. Now, is there a person here who dare deny this charge, That he is a slighter of this great salvation? I confess, I am afraid that ye will not take with it; therefore I shall suppose eight sorts of persons who are slighters of this great salvation. And I charge you, as ye will answer to God one day, that ye search your hearts, whether ye be among the number (in the catalogue) of the slighters of this great salvation.

I. The First sort of persons who are slighters of this great salvation, are those persons who go about to establish their own righteousness, and will not submit to the righteousness of Christ; in a word, it is that sort of persons, who think they may get to heaven by a covenant of works, and will not take the gospel's way of travelling to heaven in the covenant of grace. And surely there is not a person here, who has not that cursed inclination to be as little obliged to Christ (for his salvation) as he can. We would go to heaven without the way, which is Christ. And, believe me, there are many in this congregation, who go thus about to establish their own righteousness. And I shall propose six sorts of persons, who shall fall under the first rank.

SO A BXBMOM CONCSBNIHC

]. The Fir.-t sort are those who trust on their own civility, and think that will carry them to heaven. These are the persons who go ■bout to establish their own righteousness. Say they, I defy the world to Bay any thing to me, I was evermore an honest man] and I trust therefore that I shall go to heaven. But I say to thee, (O atheist that thou art) thou Bhalt never get to heaven hy these means, till thou come to Christ with this, All my rtgkteoueneee is as filthy

2. The Second sort are those who build their confidence upon their denial of their pood works, but yet come not this length, to make use of Jesus Christ.

3. The Third sort are those who build their confidence upon their duties ; they think they will come to heaven by their good prayers, by their reading, and by their fasting, (like unto that Pharisee, Luke xviii. II, I thank God, I am nut like other men : for I fast twice in the meek, I pay tithes of all that I possess :) but I say unto you, Thy duties will never bring thee to heaven, if Christ be not at the end of all the duties ; nor can ye perform any duty without him.

4. The Fourth sort of persons, who fall under this first rank of slighters of this great salvation, are those who trust in their own convictions. If they have once been convinced of their sin and miserable estate, they think there is no more to do—Christ will never reject them ; so they sit down and build their hope upon these convictions.

5. The Fifth sort of persons are those who build their confidence upon their resolutions. Say they, Oftentimes have I resolved to be a better man than I am ; therefore I think (which is the fearful delusion of many) that God mill accept the n-illforthe deed. But it had been good for many, such a word had not been in the Bible, or that their cursed eyes had never read it. But know this, that though thou hast as strong resolutions as Peter, or as good wishes as Balaam had, if you never labour to bring them to practice, God shall say unto thee, Depart from me, I know you not. Any of you who build upon your resolutions, ye build upon a sandy foundation—these being many times &goodnett but like the morning dent.

(i. And the Sixth sort of persons, who fall under the first rank of slighters of this great salvation, and wherein the evil is most subtle, are those who build their salvation upon their graces ; these also go about to establish their own righteousness. But I sa\ to thee, Thy graces cannot be the foundation of thy hope, although they may be as evidences to strengthen thy hope. Now, are there none here who fall under this first rank of Blighters of this great salvation ? Or are there none lure who will confess that they have gone about to establish their own righteousness? I say to thee, who will confess, Put a rope about thy neck, and tome to Christ ; for he is a merciful King. I say to thee, Come to Christ with this. All my rigktewumem is like filth)/ rage. And if thou wilt come with this in sincerity, he shall say, "Bring jbrth ike mhite robe, and put it upon him. If thou canst be brought to speak that in sincerity to Christ, there will be no more betwixt Christ and thee, but, Come ,md clothe him u-ith the mhite rule.

2. Secondly, Those persons slight the great salvation, who delay their taking hold of the precious offers of the gospel; for there are many (when we preach this gospel, and when we hold out the great salvation unto them) who say, / will follow Christ, but I must first go homo and bury my father : and so they delay to take hold of this great salvation. But I say to you (whoever ye be) that thus delay to take hold of this great salvation, ye are the slighters of it. Is there a person, within these doors, who dare but acknowledge that he hath slighted this great salvation, and delays to embrace it ? O tell me ! What do your consciences speak ? Are there any but they must acknowledge they come under the second rank ? And I say to you who have thus delayed, will ye yet embrace it ? I say even unto you who are old men (now past sixty years, and have slighted this great salvation so long), yet, this day, this great salvation is offered unto you. What say you to it ? O ! what say you to this offer? Are you saying, I must now delay, (and not receive this great salvation) till my harvest be by and over? I say to thee ; that the harvest of the wrath of God is ripe, and he shall put in his sickle, and cut thee down ; I will say no more to thee who thus slightest this great salvation, but this. Why stand ye all the day in the market-place idle and doing nothing ? O will ye at last be induced to take and embrace this great salvation, before it be hid from your eyes ?

3. Thirdly. Those persons are the slighters of this great salvation, who compliment with Christ when they are invited to come and partake of it, and say silently to the minister, (or rather to their own consciences), I pray you have me excused at this time, as these, Luke xiv. 18. But I would only ask at such, Have ye any lawful excuse, why ye will not come and partake of this great salvation ? Is there any person here that hath any lawful excuse to present ? I shall never take this off your hands, have me excused ; but be sure of this, it shall never excuse you, but accuse you. Therefore, I desire that those persons who have slighted this great salvation, by complimenting with Christ, that they would compliment no more with him at all, but now embrace it.

4. The Fourth sort of persons who slight this great salvation are those who give way to discouragement and unbelief, so that they will not come and partake of this great salvation. I say, such of you are slighters of it ; and Christ will esteem you such. Oh ! if ye knew the worth and virtue of this great salvation, there would not be a temptation you could meet with that would hinder you from embracing it; but if ye could not answer these temptations, ye would not own them. I say unto such undervalues and slighters of the great salvation, as discoui'aged persons, and those who stay long in the place of the breaking forth of children, that when ye cannot answer your objections, which hinder you from closing with Christ, I intreat you, disown them, as if ye had heard them not. Say ye, think ye this lawful ? I say, it is both lawful and expedient ; for it was the practice of believing Abraham, He considered not his own body, being dry as an old stick, nor the deadness of Sarah's womb. He did not consider these things which might have

been objections bo keep dim from believing, he might have started at these two objections. Alas ! I am old ; and that objection he could not answer: and my wife is past child-bearing ; neither could he answer that objection. What then did he with them ? He slighted them both, and considered them not. Secondly, I would say this to vim who thus slight it because of discouragements, if ye did know the worth of this great salvation, which is in this gospel of redemption that is offered unto you, although ye had an army of objections to ,u<> through, ye would go through them all, to get a drink of the water of the well of Bethlehem.

5. The Fifth sort of persons who Blight this great salvation are those who will not do so much as take care and give pains to hear this great salvation offered unto them ; for there are some persons, who, if they come to the church, desire to sit farthest off, and so never take care to hear a word of this great salvation, and are such dreadful Blighters of it, like unto those mentioned, Jer. vi. 10, " To whom shall I speak and give warning, that they may hear! behold, their ear is uncircumcised, and they cannot hearken ;" Jer. vii. 24, " Hut they would not hear;" Jer. vii. 10, " Who say, we are delivered to do all the e abominations ;" yet they did come and stand before him, in the house which was called by his name.

(!, Sixthly, Those persons are slighters of this great salvation who, when they hear it, are not so much affected with it, as if we were reading unto them the most senseless history of Thomas the Rymer, or some other old fable ; like unto those mentioned, Jer. vi. 10, The word of tht Lord is unto them a reproach ; they have no delight in it I would pose you all, as in the sight of the Author of this great salvation, men or women, did you ever set yourselves (or took ye ever any pains) to bring up your hearts to the love of this great salvation ? Was it ever the rejoicing of your hearts, that Christ died and rose again ? I do certainly believe it, and I am persuaded that there are decrees past in heaven against many of you, T/i'it in hearing ye shall hear, but not understand; and in seeing i/r slutll see, mi'/ shall not pera ive : for God hath made your hearts harder than the flint or adamant ; so that ye shall refuse to return when he doth exhort you. Believe me, if so I may speak, I think that there is as much probability that the stones of the wall would hear, (if we would Bpeak to them) as soon as many of you.

7. Seventhly, Those persons are Blighters of the great salvation who did never complain that they wanted a right to this great salvation. I hope some of you are now convinced that ye never came within the compass of this great salvation ; I say unto you, If ye did ne\ er spend an hour in secret, weeping and lamenting because ye had not a right to this gospel-redemption, it is but too probable you never yet had a right to it. Yea, know it. that such of von would little cai'i' to let precious Christ depart without any grief of heart ; I think, if this were voiced within this house today, Whether or not shall Christ go and depart ? I doubt, if there would be many

heart-dissenters, though many tongue-dissenters. Oh ! I fear there would be many hearts here saying, O Christ, depart and go thy way. Yea, there are many Gadarenes here, who prefer their kine

and swine to precious Christ, and would beseech him to go out of their coasts,

8. Eighthly, Those persons slight the great salvation who never took pains to engage their hearts to take hold of Christ and the gospel. Christ is near to you this clay : the great salvation is near to you, and is now, even now, offered unto you ; therefore, are there any who will take pains to lay hold on it ? I obtest you all who are here, by the beauty and excellency of him who is the Author of this great salvation, that ye come and partake of it—I obtest you bv all the joys of heaven, that ye embrace this great salvation I obtest you by all the terrors in hell, that ye embrace it—I obtest you

by the promises of the everlasting covenant, that ye embrace it I

obtest you by all the curses that are written in this book of the covenant, that ye embrace it—I obtest you by the love that ye owe to your immortal souls, that you would once be wise, and come and partake of this great salvation. May I now have it, sayest thou ? Yea, I say unto all, ye may have it to-day—ye may be partakers of it before ye go hence. And so, before I proceed any further, I do in the name and authority of him who sent me here to-day, and is the Author of this great salvation, freely offer it unto you ; therefore, take it off my hand, and embrace this great salvation offered to you to-day. But I know there will be eight sorts of humours within this house to-day, in relation to this great salvation which is now offered unto you.

1. I think there will be some of Gallio's disposition here to-day, that will care for none of these things ; yea, there are many here who will not give a fig for the rich offer of the great salvation ■ but I say, cursed be that person who puts on Gallio's temper to-day, that will care for none of these things.

2. I fear there will be many of Pilate's humour here to-day, who will say, they find nothing against the man, yet will cry out, Take him and crucify him : they find no fault with Christ, and yet will be content that he be crucified. Now, can we say any thing against Christ, who is the Author of this great salvation ? Produce your strong arguments. Are there any here who have any thing to say against him ? I am here to answer in his name. I hope there is not one here who hath any thing to say against the Author of this great salvation. And why then do you not take him ? See unto yourselves, that there be none of Pilate's humour here to-day, that will cry out, Ye find nothing in Christ why he should not be received, and yet will be content that he be crucified.

3. There will be many of the Jews here to-day, who cry out, Away with Christ, away with Christ, and give me Barrabas. But oh ! what a hellish word is that, Away with spotless Christ, away with transcendent Christ, and give us the world ? Now, are there any here who will be so gross slighters of this great salvation ? Will ye slight this great salvation, and embrace your idols, which shall once prove a crown of thorns unto you ?

4. There will be some of Felix's humour found here to-day, that will say, 0 Christ, go away at this time, and I will hear thee'at a more convenient season. But I say unto you, who will not hear me

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to-day, nor embrace 111i-- great salvation, I shall defy all the ministers in Scotland to aaaure you, that ye shall gel another offer, if ye send me awaj to-day ; there is not one that can or dare i ngage that the greal salvation shall he in your oiler any more ; therefore, I

say, let no >f Felix's temper he hereto-day, that will say, They

irill //"ir Christ <ii 'i tnor* convenient season.

.">. There will be s..me of Balaam's temper to-day, who will desire /,,,/;. ///,■ death of the righteous, and to have their last i nd like his ; v,t thej desire nol to live the life of the righteous, But I say unto

"yon, Ye shall never die the death of the righteous, if ye live not the

life of the righteous.

<;. There will be some of yon hen- to-day, who, I hope, at least,

will lie of Agrippa's humour, that will say, Thou hast almost per-

suaded nte to be a Christian. I saj unto thee, O wilt thou quickly

out with that word, almost, and put in that word, altogether, and

say, 0 precious Christ I thou hast altogether persuaded me to Lea Christian. However, if you come no greater length, I entreat yon to come this length, that so you may cry out, / am almost persuaded to embrace Christ the great salvation, and it may be ere long ye will Come further.

7. There will be Bome of Judas's temper hereto-day, mho mill betray Christ for thirty pieces of silver: yea, some would sell Christ, heaven, their idols and all, for less than thirty pieces of silver.

8. I think there will he many of Esau's profane temper here to-

day, mho mill sell their birth-right for u mess of pottage. Now, will ye inquire at yourselves, Am I the person that will give my birthright for a mess of pottage ? Doth my heart say, I will sell my birth right, because I am hungered and ready to die ? What will it profit me—give me a mess of pottage, and I will quit my birthright ? — 1 know there are not a few such here to-day ; therefore, I entreat you, inquire at yourselves, What is your humour? O shall the great salvation, that ye have slighted so long, be slighted this day also, and shall there he none to embrace it ? Oh ! inquire and stand in awe, lest the wrath of the Most High pursue you.

Now, I shall give you these seven considerations, which may

provoke you not to Blight, but embrace this great salvation.

1. The Tirst consideration, that the not embracing this great salvation, is one of the greatest acts of folly that can be, Jer. viii. !>, They have rejected tht mord of the Lord; (and immediately is subjoined) and what misdom is in them ? And bo Solomon doth assure You. they cannot be wise who neglect this great salvation. Prov. i. 7>

Fools despise misdom and instruction. Therefore may I not say unto

you, be who ye will, (though ye were the greatest heads of wit in all

this place.) \e are hut stark fools, as long as ye neglect this. But would ye be wise indeed, and wise unto eternal life? Then. I entreat you, come and embrace this great salvation.

2, The Second consideration, to provoke you not to slight the great salvation, is this, that the ruin and destruction of the Blighters of it is most certain and infallible, Jer. \i. 11, where, speaking of Blighting the covenant which is indeed the same great salvation.

there is a therefore put in the threatening— Therefore, thus saith the

Lord, Behold, I tclll briny evil upon them, which they shall not be able to escape. I defy you all who are the Blighters of tin's great salvation, to find a back-door when justice shall pursue you. For there-is no door to escape, if ye embrace not this great salvation ; but the earth will disclose your iniquity, and the heavens will declare your sin.

■'$. Thirdly, Let this consideration provoke you not to slight this great salvation, That Christ is exceedingly serious and earnest that ye would embrace it. And I think that Isaiah xxviii. 2'.'>, speaketh out this exceeding seriousness ; where four times lie beggeth of his hearers, that they would give ear and hear his voice, saying, Give ye ear, and hear my voice; hearken and hear my speech. What needeth all these exhortations, but that Christ is most serious that they would embrace the great salvation. And O that there were a person here to-day as serious to the bargain as Christ is ! But, be who ye will that slight this great salvation, believe me, the day is coming wherein ye shall cry out, Alas I for the slighting of it. Wilt thou therefore think presently with thyself, (O thou slighter of this great salvation) what wilt thou say of thy slighting of it, when the devil shall be leading thee in through the dark gates of hell? O slighter of the gospel ! how many alases wilt thou cry, when thou shalt be passing through these dark gates into thy everlasting prison ? Wilt thou not then cry out, O me, slighter of the everlasting salvation ! Whither am I now going ? Alas ! now for my slighting of the gospel. And as thou through, thou shalt

meet with numbers of miserable comforters. There is not one in that prison that can comfort thee ; but many dreadful alases shalt thou then both cry and hear, if thou embrace not this great salvation.

4. Fourthly, Let this provoke you not to slight the great salvation, That ye will get it for a very look. O ye within this house to-day, ye will get this great salvation for one look, Isa. xlv. 22, Look unto me, and be ye saved, all the ends of the earth. For a very look ye will get this great salvation ; and do ye ever think to get to heaven at a lower rate ?

5. The Fifth consideration to provoke you not to slight this great salvation any more, is this, There is not one of you who is a slighter of it, but your slighting of it shall increase your immortal bonds ; man or woman, be who thou wilt, when thou art slighting this great salvation, thou art plaiting a cord wherewith to bind thy soul eternally in these unquenchable flames, Isa. xxviii. 22, Be ye not mockers, lest your bands be mad,- strong. I Bay therefore unto you, old men, mock not, lest your bands be made strong. Old women, near unto your graves, mock not, lest your bands be made strong. Young men, be ye not mockers, lest your bands be made strong. Young women, who are in the flower of your time, mock not, lest your bands be made strong. But now, alas ! will there, for all this, be a person here to-day who will be a mocker of this great salvation ?

6. The Sixth consideration to provoke you not to slight this great salvation any more, is this, Ye know not but that your days may be-near a close. I sav, ve know not but the day of the preaching of

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this great salvation may be near a close. What knowest thou, 0 Mini, or woin.in, hut this shall be the last sermon that ever thou ■halt hear concerning this great salvation? And yet lor .ill this, shall we be sent away without one consent to embrace or receive it? () ! w ill \ e be persuaded to look to (!hrist, and bo to take him ? 7. The Seventh consideration to provoke yon not to slight the great salvation, is this, That there is ■ fivehold salvation comprehended under this great salvation.

1. The First is this, Come and partake of this great salvation, and

thou shalt have salvation from thy idols ; and hereby d<> I proclaim

Libert} 'his day unto captives. I am sent forth this day with the

keys of your prison-house, to open your prison-doors unto yon, if

ye will embrace this great salvation. I say unto you, O ye prisoner:- ! come forth and shew yourselves ; for the keys of your prison-house are with us, to open your prison-doors unto you ; therefore, O come forth and embrace this great salvation. Will there be any (shall I think) here that will refuse to come forth ? () ! go Forth, and flee from the land of your captivity, and from the house of your bondage.

2. Thou shalt have salvation from thy darkness, and from thy ignorance. I say unto you who understand no more of God than the >tooes of the wall, I command you to come forth, and partake vet of this great salvation ; and unto you shall light arise, even the day-spring from on high shall visit you.

Ik If ye will come and partake of this great salvation, ye shall have deliverance from all your fears. Dost thou fear that thou shalt be poor? Come and partake of this great salvation, and thou shalt be delivered from it. Art thou afraid of hell ? Come and partake of this great salvation, and thou shalt be delivered from that fear. Art thou afraid of the wrath of God ? Then come, I say, and partake of this great salvation, and thou shalt have redemption from that, and all thy fears ; With him is plenteous redemption, "in/ In' can make thee quietfrom the fear of evil.

1. If thou wilt come and partake of this great salvation, thou shalt have deliverance from all thy anxieties, and from all thy care: ye are now careful and anxious about many things ; come and partake of the great salvation, and it will make you Careful but only for the one thing neotssary.

5. If ye will come and embrace this great salvation offered unto you this day, ye shall be helped before ye go hence, to sing that song, 0 death ! where is ilni sting? 0grave ! where is thy victory ? Now, O will ye come and embrace this great salvation ? And ye will be more than conquerors through Christ, who loveth you. Are there therefore any here to-day, that would have victory over the devil, and over their own hearts ? Then come and embrace this great salvation, and then your victory is certain.

Mut now to press home this great salvation upon you a little further, there are nine sorts of persons who are invited to come

and partake of this great salvation offered, this day ; and 1 charge

yon, answer to your name- when ye are called, and delay not to

con

1. First, I invite and call here to-ilay all who are willing to come and embrace this great salvation. Now, are there any of you here to-day, who are called willing ? Then I invite you to come and embrace this great salvation, Rev. xxii. 17, Whosoever will, let him come. But Oh ! are there none here to-day who are named willing ? I entreat you, if there be any, do not deny your name, but come when ye are called, and embrace this great salvation.

2. Secondly, Those persons who thirst for it, are invited to come and partake of this great salvation, Rev. xxii. 17, Let him thai, is athirxt, come. Now, if there are any here who are named thirsty, let them come and partake of this great salvation, and they shall be satisfied.

3. Thirdly, Are there any moneyless folk here to-day ? Let them come and partake of this great salvation. Are there no moneyless folk here to-day ? I mean not that money or coin in your purses, —but want ye money? that is, want ye righteousness? Then, I pray you, come and partake of this great salvation. I say, Are ye so poor, that ye have nothing but the fear of hell ? Then, I pray you, come. If there be any here who have nothing to commend them to Christ but necessity, I say unto all such, O come, come, come, and partake of this great salvation.

4. Fourthly, Those persons are invited to come, (and I wish there were many such here) who are weary ; but oh ! are there none here to-day who are called weary ? Are ye not weary in pursuit of your sins? If there be any such here to-day, I say unto you, O weary folk, come, come, come, and partake of this great salvation, and of this excellent gospel-redemption that was purchased at so dear a rate.

5. Fifthly, Those who are heavy laden, are invited to come; and I think all of you may answer to this name, Are ye heavy laden ? O then, come. But are there none here who are heavy laden with sin, with misery, and with estrangement from God ? If there be any such here, I say unto thee, old man, or young man, be who thou wilt, O come and partake of this great salvation.

6. Sixthly, Are there any here to-day, who are called blind ? I say, if there be any of you who think ye want eyes to see the precious excellencies of Christ, I invite you to come and partake of this great salvation.

7. Seventhly, Are they any who are called lame here to-day ? I say unto such, O come, come, come, and partake of this great salvation : for we are sent forth to-day, to call in the blind, and the maimed, and the lame, that they may come and embrace this great salvation : therefore, are there none here to-day who may be called such ? Are ye neither blind nor lame ? I hope many of you will not deny that ye are such ; therefore, I say unto you, O blind, halt, and maimed, come, come, and partake of this great salvation.

8. The Eighth sort of persons invited, are those who are sick ; therefore, if there be any sick folk here to-day, be who ye will, I say unto you, O come and partake of this great salvation; for tfie whole need not a physician, but the sick.

9. Ninthly, Are there any liere to-day who know not their name, or their condition ? I say unto you, O nameless folk, come and

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partake of this Ivation ; come to Christ for the knowledge

nr -mil'-; condition : come as a i . i Be, and lie shall not

reject thee, though thy case were bo evil that thou couldst not give it a name ; tor of all that conic unto him, he sendeth none away.

Now, while do you find your name and surname ? () do ye not know it ? I hope you may know it ; there fore I entreat you to answ< r to it, and bo come away, and partake of* this great salvation.

Bu1 I am afraid then- be many strong iron-bars in the way of some of you, which ye cannot win over. All ! how fast are some souls locked in fore I shall speak a little

for the discovering of these bars that hinder from embr

iv.it salvation, that so ye may be the better helped to remove them.

1. The I'u-. great iron bar which keepeth folk from embracing this great salvation is the bar of ignorance ; and I am afraid that this (as a mighty bar) hindereth many of you;—ye are ignorant of

Ivi », and of the condition of your souls ; ye are ignorant of the law, and of its severity ; and ye arc ignorant of the precious gospel in its condescendency. O pray unto God that, for Christ's sake, he would break that great bar of ignorance: for till that be

Christ may take up that complaint, Jer. \. foolish : they know not the may of the Lord, nor //■■ judgm their God I say, this bar of ignorance keepeth you from embracing this great salvation.

2. The Second bar which keepeth many from closing with Christ, i- the bar of {jresumption ; for some will cry out, "What need have I to embrace the great salvation ? Have I it not already ? But I say unto thee, () fool that thou art (by all appearance) yet in bondage. O that this evil bar of presumption -were put away ; for it is one of the greatest impediments which lieth in the way of your embracing this great salvation that is in your offer to-day; therefore I say unto you, if ye will come no further, I entreat you to come this length, to confess that ye want this gospel-salvation, and that ye arc indeed strangers to this redemption purchased by Christ.

::. The Third bar that keepeth persons from embracing tin's great salvation, is the bar of unbelief; ye believe not what we say to you anent this great salvation. I know that some of you are of the Stoicka and Epicures' humour, who cry out, What meaneth this <i/i to he 'i setter forth of some strange god. lint I say unto you, I am not the setter forth of any strange god—but it it .'. of Nazareth whom I preach unto you. Alas! some of you think this Nation to be BOme morning dream, or some

golden fancy : but I say unto you, it is neither a dream nor a fancy, but a real truth that we preach unto you.

1. The i I th bar that keepeth persons from embracing this gnat salvation, is the bar of discouragement : this strong bar keepeth many so fast, that they cannot embrace this great salvation, though it be freely offered unto them. I shall say no more to vou. who are those, but counsel you to do as those four lepers did, 2d Kings \ii. 3, !. who sat at the gale of Samaria, who said, Why sit

until wi ' /'■• ay, /" mill enter into the city, th

famine is in the city, and roe shall die there ; and if we sit still here, we die a 7 so. Now therefore come, and let us fall into the host of the Syrians J if they save us alive, we shall live ; and if they kill us, we shall hut die. Even so, I say unto you, that if ye abide in the state of unbelief, ye shall surely be undone ; therefore go forth, for ye know not but God may Work a great salvation for you ; and if ye will not quit your unbelief, and close with Christ in the offer of this great salvation, by faith, ye shall have no more to do, hut eat and drink and divide the spoil.

5. The Fifth bar which withholdeth persons from embracing this great salvation, is the bar of unwillingness : Ye will not come to me that ye may have life. Ah alas ! that is an iron-bar indeed by which all that are in hell have barred themselves out of heaven. Alas ! shall ye be such wretches also ? O what a dreadful sound is that! Woe unto thee, O Jerusalem^ wilt thou not be made clean ? When shall it once be ? Ah ! turn ye, turn ye, why will ye die. Why will ye slight this great salvation ? O will none of you this day embrace 'it?

6. The Sixth bar that withholdeth persons from embracing this great salvation, is the bar of worldly-mindedness ; many of you are so fixed to the world, that ye cannot come and close with this great salvation. I may allude to that word spoken of Saul, 1st Sam. x. 21, that he hid himself among the stuff; for many have buried, and nested themselves in the midst of the world, that they cannot embrace this great salvation.

7. The Seventh bar which keepeth many from embracing this great salvation, is the bar of hard-heartedness ; there hath such a stupidity and hardness of heart seized upon many, that let Christ preach as he will to them, (by his word, or by other dispensations), they are no more moved than if his word or dispensations were a thousand miles from them. O that strong bar of hardness of heart! when shall the omnipotent hand of God break it ?

8. The Eighth bar that hindereth many from embracing this great salvation, is the bar of slothfulness ; many of you cannot be at the pains to embrace it ; but I say unto you, there is but small pains in the way of godliness. I say unto you, it may so easily be had, that it is in your offer to-day : and if ye will, ye may put forth your hand, and take it. Consider therefore what ye will do. O ! will ye despise it? I say, will ye still neglect and despise it ? Will ye but read that dreadful word, Acts xiii. 41, Behold, ye despisers, and wonder, and perish. Tell me freely, would ye have us to return this answer to him who sent us, that ye are despisers of this great salvation ? Say to it, are there none of you who, for all this, will consent to partake of this great salvation ? O captives and prisoners ! and ye'who are in the bonds of Satan, will ye come, and partake of this great salvation, and you shall be made free ? I have an act of release for you to day ; if ye will come and make use of it, ye shall be set at liberty. But Oh ! shall the prison-doors be cast open, and yet none come forth ? But (that I may come to a close) I say unto you, O poor prisoners, go forth, go forth, and partake of this great salvation, Oh ! will ve not come forth ? What

!)" \ BBRMOM ii'Mkiimni,

holdeth you in ? The foundation of your prison-house is shaken to day ; therefore, it' ye will but come forth, and cast a look to Christ, your very shackles shall fall off your hands, and ve -hall be those who were never hound. Now, I leave this with you and

to make you think upon it, I shall speak these five word- unto you, and I entreat yon think upon them.

I. /;,•/. 1 have excellent tidings to tell you, (I hope some of you

will give <'.,!• to them) viz.:—There is a great person come here

to day, and that is, the mighty Author of this great salvation, who hath brought everlasting righteousness with him, desiring you to

make use thereof: it is his desire that ye would take this excellent gift at his hand. These, I say, are the tidings that I have to preach unto you ; and I hope never to be declared a liar; for what I preach unto you, I say yet unto you, that Christ, the Author of this great salvation, desireth to give it freely unto you, if ye Avill but take it. ButOI will ye not take it? I think, if ye did see an hundred men lying in prison, or dungeon, without all light, bread, or water, and a great prince coming to them, saying, I desire to see you all come forth and partake of this great liberty which 1 bring unto you ; and every one of them should answer, I scorn to come forth at this time ; would ye not think them exceeding great fools ? And yet I fear, this act of great folly falls out in many of your hands to-day • that when Christ hath given you the keys of your prison-doors, and they are opened, ye will not come forth. But I must entreat you yet to come forth, and shew yourselves ; for who knoweth, but*we may be commanded to shut your prison-doors again, and to seal them with seven seals, with an unalterable decree from heaven never to be recalled ? Wherefore, O ye prisoners ! go forth, go forth, from your prison-house.

2. Secondly, I would say this unto you, that it is not without much ground that this great salvation, offered to you, is called a great salvation. I know a little paper of two or three sheets might contain all the salvation that ever any man obtained; but the world would never be aide to contain all the books which might be written to the commendation of this great salvation ; yea, (unto any who will embrace it) I say, First, If thou find not this great salvation above thy faith, then go thy way when thou art come : but I know thou wilt find it both above thy faith and hope. If you

find it not above thy desires, when thou art come unto it' then go away again ; but were thy desires as the sand upon the sea-shore, thou shalt always find more in thy salvation, than ever thou couldst desire. Thirdly, If this salvation be not above what thou canst conceive, then go thy way, when thou art come to it ; but think of it as thou canst, it shall always be above thy thoughts of it. Fourthly If this salvation be not above thy opinion of it. then go thy way,' when thou art come unto it ; but I know thou wilt find it far above thy opinion of it. Therefore, seeing it is so great a salvation, as that all the world could not contain all the books which might be written in the commendation of it, O will ye embrace it? even 1o-day, while it is in your offer.

■ Thirdly, I would say this unto you, be persuaded that there is

no sin that will more provoke the majesty of God to punish you, than the sin of slighting the great salvation ; Tiring forth those murderers, saith the Lord, (of the slighters of this invitation) and slay them before me. I entreat you, inquire at your own hearts, What will ye answer, when ye are reproved for slighting it ? Old men, will ye ask at your own hearts what will ye answer to Christ, when he shall propose that question to you, Why slighted ye the great salvation ? Old women, what will ye answer, when he shall say to you, Why slighted ye the great salvation ? Young men, and young women, inquire at your own hearts, what will ye answer, when Christ shall say to you, Why slighted ye the great salvation ? Can ye imagine any answer unto that question ? O dreadful shall the wrath of God be, that shall be executed upon the slighters of this great salvation !

4. Fourthly, I would say this unto you, that heaven is waiting to hear what acceptation the offer of this great salvation doth get among you; here is the great salvation, here is the offer of it, and here is the commendation of it: what say you to it ? Is it not an excellent salvation ? Is it not a free salvation ? Is it not a great salvation ? Is it not an eternal salvation? Why then do ye not welcome it ? Can any of you say any thing to the discommendation of it ? I know you cannot. Yea, I dare say, your own hearts are admiring it as most excellent ,• and therefore, O ! will ye accept it ? Alas ! shall there be none here who will be found accepters of this great salvation, so freely offered to day.

5. Fifthly, I would say this to you, let all the angels praise him, who is the Author of this great salvation. All the saints round about the throne praise him who is the Author of this great salvation. All those who are the expectants of heaven, praise him who is the Author of this great salvation. All ye to whom this offer is made, praise him who is the Author of this great salvation. O heaven, praise him who is the Author of this great salvation. O all ye fowls of the air, praise him who is the Author of this great salvation. O fire, hail, snow, vapours, stormy winds and tempests, praise him who is the Author of this great salvation. All the tribes of the earth, praise him who is the Author of this great salvation. Our own souls praise him, who is the Author of this great salvation. And all that is within us, bless him, who is the Author of this great salvation. O ! who would not praise him, who is the Author of this great salvation ? Are there any here that will refuse to commend him ? O ! think upon him, and let not this be a day

* of slighting him. Now, where are your hearts at this time ? I will tell you where many of your hearts are,—they are thinking upon the world. But I am sure there are not many of them thinking upon this great salvation. Now, what resolution intend ye to go away with to-day ? Oh ! have ye no resolution beyond what ye had when ye came hither to-day ? Are there any here who have this resolution, to whom shall we go, but to him who is the Author of this great salvation, who alone hath the words of eternal life ? Even the Lord breathe it upon you. Or, is this your resolution, that through Christ's strength (forsake him who will), ye will never

forsake him ? Or. have ye \\u< resolution, that ye A\i!l esteem more highly the great salvation than ever ye did? (> that the Lord may keep these in the imaginations of the thoughts of your hearts for ever. Hut ;e> for you who have no resolution to embrace this great salvation. <)' wherewith shall I commend it unto you ? Do not your own necessities commend it? Hut if nothing can persuade you to come away and embrace it., then this place shall be a heap of wit • you: For it hath heard all the toorks of the lam

which he hath to you. Joshua xxiv. 27.

Oh ! cast your eyes upon these pillars of the house, and stones of the walls ; 1 take them as so many witnesses, that they may speak and testify against you in the great day of the Lord, if ye neglect this great salvation to-day ; therefore, ere ye go away, be thinking upon it, whether or not ye intend to embrace it, now while ye may have it. This day I have set life and death before you,—T have set bef re you both the great salvation, and the great damnation ; and O that ye had understanding in all these things, that ye being wise, might be provoked at last to embrace this great salvation, which we do yet again entreat you to think upon. Is not heaven looking on you at this time, to see what ye will do with this great offer of salvation, which I have this day (from the Lord) presented unto you ? Now, to him that can persuade you to embrace this great salvation, this gospel redemption, this blessed mystery, into which the angels desire to pry : to him, mho can bring you back from the pit, and enlighten you with the light of the living : to him, n-ho hath the keys of your prison, mho can open, and none can .-hat, and can that, and none can mien : to him, mho hath all power in heaven and earth communis to him, who can deliver in,a from the grave, and can set you free from all your enemies, we desire to give praise. Am*m.

SERMON II. Hi i!. ii. 8.— How shall we escape if we neglect so great salvation, which at the fust began to he spoken hy the Lord, and was confirmed unto us by than that hand him ?

THERE are two great and most ordinary complaints in these days : 1. There are many who complain that their estates and persons are in bondage, and that they are soldas slaves to the hand of strangers. But, 0 thai we could also turn over the complaint to this That our souls are in bondage, and that me are yet in the gall of bitterness, and in the bond of iniquity; that so we might be provoked to long for the great salvation that is in our offer. 2. There are many complaining (and not without much cause) that there is now such a toleration of errors. But will thou complain also of this, that within thy heart there is a toleration of lusts ? 1< there not an act

of toleration concluded within thy breast, that the devil and his company may reign in thee at pleasure ? Oh! have ye not need of this great salvation ? Shall I tell you that Christ is courting you to embrace it; that he putteth on all his most glorious robes, and manifesteth himself unto you, as a suitor making offer of himself, and of his great salvation ? O tell me ! have ye seen him ? Or do ye think to see him this day ? What robes had he on ? There are five glorious robes wherewith he clothes himself, when he conde-scendeth to manifest himself to his people. First, He cometh to his own with the garments of salvation, according to that word, Zech. ix. 9, Rejoice greatly, 0 daughter of Zion; shout, 0 daughter of Jerusalem : behold thy King cometh unto thee: he is just, and having salvation. Nay, your King is come here to-day, and will ye not fall in love with him, when he is clothed with the garments of salvation ? Can ye ever have a more conquering sight of Christ than when he is clothed with such an excellent robe, and offering you salvation ? Secondly, He appeareth to his own sometimes in a garment dyed in blood, according to that word, Isa. lxiii. 1, Who is this that cometh from Edom, with dyed garments in blood, as one that treadeth the wine-fat ? And now I say to thee that will not look to Christ, when he appears in the garments of salvation, have ye a heart to refuse him that hath fought such a combat for you ; who hath trode the wine-press alone, and hath stained all his garments with the blood of his enemies ? Or is there any here who dare refuse this salvation, when they see how he treadeth his enemies in anger, and trampleth them in his fury, and thus sprinkleth their blood on his garments ? O tremble at this sight, and seek quarters from him in time, or he shall dye his garments with the blood of thy immortal soul. Thirdly, Christ appeareth unto his own, being clothed with those humble robes of condescendency, when he came in the similitude of sinful flesh. O ! what a sight was that, to behold the Prince of Heaven clothed with our nature ? What a sight was that to behold him, that was clothed with light as with a garment, to be clothed with our infirmities ? Yet he condescended to clothe himself thus, that we might have access unto him, and be partakers of his gift. O ! can we refuse him, when we have thus pressed him to put on beggars'-weeds, that he might say to worms, ye are my brethren, and my sisters. Fourthly, Christ sometimes manifesteth himself, being clothed with the garments of beauty and ravishino-majesty ; such was the sight that the spouse got of Christ, Cant. ii. 3, As the apple-tree among the trees of the wood, so is my Beloved among the sons ; and Cant, v., when she saw him, white and ruddy, and the standard-bearer of ten thousand; such was that joyful sight of him, when his garments were as the light, and white as the snow, which he had at the transfiguration, when those glorified ones did come, as it were, ambassadors from the higher house to make him a visit. Fifthly, Christ sometimes appeareth to his own in robes of dreadful majesty, and terrible highness and loftiness, when that soul, upon the first sight of him, remains dead, and there remains no more life in them ; such was the sight that Daniel got, in his x. chap., and such was the sight that John got of Christ, Rev. i. 13.

— 1H. And I would avk at all tint are here, what a right have ye got of Christ to-day ; in which of all these robes have ye seen him ? It i- true, we art- not now to look for the extraordinary sights of him ; hut yet, if ever thou bast seen him in any of his wooing rohes, sure In- hath appeared matchless, and how shall ye then refuse him ?

I Jut now to ionic to the words I was speaking of unto you :— The first thing in the words, viz. That there are many who live under the offer of this great salvation, that do slight it. and do not embrace it : and now I shall only add a few things further unto you. 1. Let me propose a few considerations to persuade vou to embrace this great salvation ; God forbid we go away before we era-brace this gospel Balvation. Therefore, I charge you in his name, go not away before ye embrace it. And to press it home upon you, there are these eight or nine properties of this great salvation, that is offered unto you this day.

First, It is a free salvation : ye have no more ado, but to put forth your hand and take it. O come and take it. Christ hath fought for this salvation, and there is no more required of you, but to come and reap the fruits of his victory ; whosoever trill, hi him come. There is nothing that should move you to stay away, O captives and bond slaves to Satan ! O prisoners of hope ! will ye come and partake of the great salvation ? What holds you from coming away and partaking of it ? It is freely offered unto vou ; aye, believe it, Christ requires no more of you, but that ye should come and take it out of his hand : if ye consent to obey, the bargain is ended ; IV shall cat the good of the land, Isa i. 19.

Secondly, This great salvation is a complete salvation, that is offered unto you to-day ; this is clear, Luke i. 47, That roe might be aitcrd from oar enemies, and from the hand of all that hate us. There is not an enemy that is in thy way, but if thou wilt come and partake of the great salvation, thou mayst have victory over it; so complete a salvation it is that is in your offer to-day. O ! shall we pass away, and not embrace it ? O ! shall your cursed hearts undervalue this complete salvation that is come to your door ? Believe it, $alvation is near auto you, if ye will take it.

Thirdly, It is a wonderful salvation : it is such a salvation as the angels desire to pry into ; and it is such a salvation, that all the prophets desire to pry into. It is almost six thousand years since all the angels in heaven fell into a sea of wonder at this great salvation. It is almost six thousand years since Abel fell into a sea of wonder at this great salvation : and what think ye is his exercise this day ? He is even wondering at this great salvation. Would ye a>k at all the angels in heaven, would they not all say, O embrace this great salvation ? Would ye ask at all the saints that are above, would they not advise you to embrace this great salvation ? "Would you ask at Adam, would he not say. () embrace this great salvation ? Would ye a>k at Abel, would he not say, O embrace this great salvation ? And would not all the patriarchs Bay unto you, O embrace this great salvation.- And do not all that have tasted of the sweetness of it, cry out unto you, Come and embrace the great salvation ?

The Fourth property of this salvation is, that it was bought atari exceeding clear rate : it is a dear salvation. Would ye know the difference betwixt Christ's coming to this salvation, and your coming to it? It is this, Christ was forced to travel through all the armies of the justice of God; he was forced to drink of the cup of the wrath of God, before he could come to purchase this great salvation. And now what is required of you to obtain this ? We may say no more, but put out your hands, and take it. Will ye look to the price that was laid down for this salvation ? There is not a wound in the body of Christ but saith, this is a dear salvation. There is not a reproach Christ met with but saith, O is not this a dear salvation ? There is not a buffeting Christ met with but saith, O is not this a dear salvation ? There is not a necessity that he was put into but saith, Is not this a great and dear salvation ? O sirs ! will ye not come and take this great salvation, this dear salvation ? What must I give for it, say ye ? I say, ye must give nothing for it; come and take it, without money, and without price : it was dear to Christ, but it shall be cheap unto you. O! is it not cheap to you ? I assure you, if you will come to the market to buy the great salvation, there is none of you that needeth to stand for the price of it. O come and take it, and have it, and there will be no more prigging.

Fifthly, It is an everlasting salvation, that ye shall enjoy the fruits of throughout eternity ; as is clear, Heb. v. 9, He became the author of eternal redemption unto us. It is a salvation that the devil can never be able to take out of your hand ; if ye take it, ye shall never be robbed of it again. O come, partake of this great salvation, whereby the gates of hell shall never prevail against you.

Sixthly, It is a noble and honourable salvation : it is not to be taken out of one slavery to another, but it is to be taken out of prison, that we may reign, Luke i. 71 ; compared with verse 74, it is, That we being saved, may serve him without fear, in holiness and righteoimiess, all the days of our life. I say, come, come, and partake of this great salvation, that your glory may be increased, and that ye may be exalted above the kings of the earth.

Seventhly, It is a most advantageous salvation : what are the advantages of any salvation, that are not to be found in this? Is there not peace to be found through this salvation r 1 Is there not liberty to be found through this salvation ? Is there not eternal enjoyment of God to be found through this salvation ? Yea, all salvations are in this one salvation.

Lastly, It is a royal salvation ; for it cometh to us from, and through, the Son of God: Christ is the Author of it: and, we conceive, Christ may be said to be the Author of this salvation, in these respects:—1. He is the meritorious cause that did procure it; it was the price of his blood that was laid down for it, to purchase this great salvation. 2. He is the fountain from whence it floweth, according to that which we have cited, Heb. v. 9, He became tie Author of eternal salvation. 3. He is the person that fitteth our spirits for partaking of it; and it is he that removeth mountains out of the way, that we may have fair access unto the great salvation.

Q(5 \ BBBKOH CONCKBNIMG

1. It is lie that must persuade our hearts to embrace and take hold of it. ji,. Btandeth without, and crietfa unto the heart to embrace this great salvation ; and he Btandeth within, making the heart cry oat. Content, I will embrace the great salvation : he is indeed the •i th.it commendeth, and doth point out this great salvation unto US. lie is the noble minister of it,—it began first to be preached by him.

Now, i- there ;inv of you that hath fallen in love with this great salvation ? That ye may try yourselves, I shall give you some evidences of the persons that are near unto this great salvation. 1. Is thy estimation of the great salvation increased by what it was in the morning, when thou earnest hither? Is thy estimation of the great gospel salvation increased a foot higher than it was in the morning ? I say unto thee, thou art not far from the great salvation ; come away. 2. Is thy desire after the great salvation increased by what it was in the morning? Hast thou stronger desires after the great Salvation, than before thou earnest hither? That is an evidence thou art not far from it. 3. Are thy thoughts of thy necessity of the great salvation greater than they were? Thinkest thou that thou hast more need of the great salvation than ever thou thoughtest before ? And are thy opinion and thoughts of saving thyself less than they were before thou earnest hither ? Art thou forced to cry out, but Christ can save me? I say, thou art not far from the great salvation. Wilt thou come away ? O that ye would once seal this conclusion with much heart persuasion. I am undone without Christ, I am undone without Christ, who is the Author of this great salvation. Are there any of you that are sensible that ye are in the fetters of sin, and in tin- bonds of iniquity ? Are ye brought to the conviction of this, that ye are in the gall of bitten I >a\, if thou art brought to this length, to be sensible of thy bonds, and art crying out, () Redeemer, hasten, and come away—I say, if thou art sensible of thy bonds and imprisonment, and crying out, 0 thou that wast anointed from eternity, to proclaim liberty to the captives, and the opening of the prison to them that are bound—O hasten, and come away, and redeem me, even poor me, sinking, sinning perishing, self-destroying me,—thou art not far from the great salvation, -i. Art thou a person who beginneth to weep, be-cause thou hast been so long a stranger to Christ, and the great salvation ? OKI men that are here, how long have ye been strangers to the great salvation, and to the Author of it ? Now, will ye shed one tear for your estrangements, and cry out. Woe is me, that Chrisl and I have been so long asunder? I say, if thou hast come that length, thou art not far from the great salvation : come away : () pity yourselves ! make haste, make haste, and come away.

But DOW, in the Third place, let me give you some evidences by which ye mav know more clearly whether or not ye have embraced this great talvatiotl ; that ye may know yourselves, and that ye walk llOt down to your graves with a lie in your right hand. The first

evidence of a person that hath embraced this great salvation, is that he will have a high esteem of the Saviour ami Author of the great salvation. Hast thou a matchless esteem of matchless Christ, the

Saviour of the world ? That is a speaking evidence unto thee, that thou art a partaker of the great salvation : art thou come this length, that thou criest out, None but Christ, none but Christ ? It is a speaking evidence, that thou art come to be partaker of the great salvation, when thou canst cry out that word, Exod. xv 2, The Lord is my strength and song, and he is become my salvation. If Christ hath become thy salvation, then it is like he hath become thy song. I would ask this at you, were ye ever brought this length, that ye durst never advance to praise Christ alone, but were forced to call all the creatures, and say, O magnify the Lord with me ! O that is an evidence that ye have embraced this great salvation.

Secondly, Those who have embraced the great salvation will study to maintain and keep their grips of it; they will study to hold fast so precious a jewel ; this is pressed, Gal. v. 1, Stand fast therefore in the liberty wherewith Christ hath made us free. Yea, they will study to walk suitably to this noble mercy; at least, they will strive and endeavour to do it, as is also pressed in that same verse. I say, if thou hast been made a partaker of the gospel-salvation, thou wilt strive to keep thyself from the power of these things that once triumphed over thee.

Thirdly, A person that is a partaker of the great salvation, will have a high esteem of this mercy and salvation ; so Paul, when he speaketh of it here, cannot but put some note of excellency to it, calling it the great salvation : therefore I say, if thou hast embraced the great salvation, thou wilt have so high an esteem of it, that not to be subjected to it as thou shouldst, or to be in subjection to the power of thy lust in any measure, will be thy burden and affliction. The man will be sorry when he is brought forth from the house of bondage into the Red Sea ; he will be sorry, that when he should have songs of triumph over his idols put in his mouth, they should sing songs of triumph over him.

Fourthly, A person that hath embraced the great salvation will be longing sometimes for the day when his salvation shall be complete, when he shall sing that song with that numerous multitude, which cannot be numbered, Rev. vii. 9. O what a day shall it be, when thou shalt begin that song ! After this (saith he) / 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 ; and they cried : and how cried they ? They cried with a loud voice. They would not mutter the song, nor sing silently, but cried with a loud voice : and what did they cry ? They cried with a loud voice, saying, Salvation to our God who sitteth upon the throne, and unto the Lamb. I would only ask you that are partaker of the great salvation, what songs shall be put into thy mouth, when the waters of Jordan shall divide themselves, that the ransomed of the Lord may pass through ? When shalt thou sing that song, Psalm cxv. 1, Not unto us, not unto us, but unto thee belongs the glory of our salvation ? O what a day shall it be, when that excellent song shall be put into thy mouth ? Yea, what a day shall it be, when thou shalt be clothed with these excellent garments that are made mention of ;

G

Ka. Ixi. 10, For In' batb clothed thee with the garmentt of salvation, and he hath cov ired thee with th< () what

are these ? Did ye ever see such excellent robes as these most be ? I think we will misken oursi Ives : O! do ye not think we -\\ ill misken ourselves, when we shall put on these excellent robes? Now, therefore, is the bargain closed? Or will ye goaway before ye take this great salvation ? I would ask this at you, think ye it will not be most sad, that Christ should tell this in heaven of you to-night, I was preaching to a pack of stones, that none of them would love me? Will ye not be afraid that this report shall be carried hack to heaven of you ? For what report can Christ carry back but this ? Now is the cord of this great salvation let down unto you ; is there none of you that will take a grip of it? 0 will ye flighter after it ? Will ye make this a rejoicing day in heaven, that is a fasting day unto you ? And the way to make it so, is to embrace the great salvation. Now, what say ye to it, old men ? Let me speak to you. and ask your thoughts of the great salvation ; gray hairs should be a crown of glory, if they be found in the way of righteousness. Old men, speak your minds, that young men may not have your bad example ;—what say ye of this great salvation ? Is it not a most glorious salvation ? Is it not a most excellent salvation that is in your offer? I entreat you, speak your minds ; tell Christ that ye are content to take the great salvation : otherwise, whoever he be that will not partake of this gospel salvation, I, in the name and authority of Christ our Maker, denounce eternal and irrevocable war against him ; —put on your harness; ye shall not boast when ye put it off again : the wrath and fury of God shall come upon thee to the uttermost, if ye embrace not this great salvation. Other wars are but for a time: the greatest captains that ever the earth did carry, are now laid down in the sides of the jnt , and their swords broken under their heads. Armies of ten hundred thousand, an hundred years' time have laid them all in their graves, and ended all their contests ; but there is no discharge in this war, that shall be concluded betwixt Christ and you ; it shall become an eternal and most terrible war, which shall be but beginning when time is ended. Now peace, or war, which of them will ye choose? Dare ye send a charge to Christ, and say that ye will defy him ? I am afraid there shall be two things that many of us shall report to-day : Fir*/, I am afraid there will be many that will give Pharoah's report to the great salvation, and say, Who is the Lord, that I should obey him ? I tell you who he is,—he is glorious in holiness, fearful in praises, doing wonders. O embrace him before ye go hence, and give not Pharaoh's report, lest ye be drowned in the sea of his wrath, whence there shall be no recovery. Secondly, I tear there will he many hereto-day, that will give Demas's report to this precious offer : 1 will go and forsake Christ, and embrace this present world. () had exchange ; cursed be he that will make it. Will ye be of Demas's humour? I fear there have been many of that humour a long time ; hut I entreat you once to be wise before ye die. I confess that proverb, Old fools arc twice fio/s. I think old men that will not embrace the great salvation are triple

THE GREAT SALVATION* [)!)

fools ; what wait you for—is there any thing that can afford you any satisfaction but this great salvation ? Now, are ye convinced, old men, that Christ is waiting for your answer ; I entreat you, before ye go hence, speak your minds ; what think ye of the great salvation ? Is it not a lovely salvation ? Is it not lovely now ? What say ye to it ? I am to go away, and the offer is to be taken up at this time, and it is hard to say, if ever ye shall have an offer again. I would only.say this to you, and be sure of it, though I should never be a partaker of this great salvation, yet I shall be a witness against you that are not partakers of it. I tell and declare unto you, I shall be a witness against you, if ye embrace not this great salvation. Now, old men, are ye persuaded to embrace it ? Let me obtest you by the beauty of Christ, come and partake of the great salvation, ye that are travelling upon the borders of eternity. Now, if ye will give no more, give this, will ye go home and think upon it? I shall not be uncharitable, nor enter to judge your thoughts. I fear there will be many declared and found guilty among us, that we have declared unto heaven, we will not embrace this great salvation, but have trodden the blood of the Son of God under foot. Now, I entreat every one of you, ask at yourselves, if ye be the persons that will presume in your hearts to do so ; now, I shall leave it with you, let it not be a witness against you. I shall leave it with this, O come away, old men, young men, old women, and maids, come and embrace this precious gospel salvation ? Ye may say, ye bid us come, but we cannot come. I desire no more of you, but to come with this—Lord, I am content to come, but I cannot come. Come once to that, for, if once ye be content to receive it, it will not be long before ye be able to receive it. Now, shall Christ depart, and will none of you say, ye are content to take him ? Will ye charge your own consciences with this, am I content to take Christ, and the great salvation ? O blest, blest, blest, be he that is the Author of this great salvation ; and blest be he that gets any of the ends of the cords of the great salvation, that he sink not under the wrath and fury of the Lord. Come and embrace this great salvation ? And again, I say, come and embrace it; for what can ye have, if ye want it ? And what can ye want, if ye have it ? I shall say no more, but close with that word, Isa. lxii. 11, Behold, the Lord hath proclaimed unto the end of the world, to those that are afar off: what hath he proclaimed ? Say ye to the daughter of Zion, behold, thy salvation cometh — behold, it cometh, I say unto you that are the ends of the world, salvation is brought near unto you. Stout-hearted and far from righteousness, the great salvation is brought near unto you ; and will ye send it away ? O consider what ye are doing. And to him that can persuade you to embrace this great salvation, we desire to give praise.

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SERMON

CONCERNING DEATH.

Psalm Ixxxix. 48.— What man is he that tiveth, and shall not see death, Sec.

It is very hard to determine, where all that are here shall be within thirty years ; for even ere that time come, many, if not all, of us who are here, shall have taken up our everlasting lodging. And whether we shall take it up in the eternity of joy. or in the eternity of pain, is also hard to determine ; only this one thing I am sure of, that all of us shall shortly begone; and ere long the shadows of death shall be sitting upon our eye-lids, and our eye strings shall begin to break. Therefore, I would the more seriously inquire at you, what would you think if death were approaching this night unto you ? Think ye that Jesus Christ is gone up to prepare a place for you, even for you ? Surely, I think we are all near to eternity, and there are some hearing me to-day, whom I defy the world to assure that ever they shall hear another sermon : therefore, I entreat you all to hear this preaching, as if it were the last preaching that ever ye should hear ; and O that we would speak it, as if it were the last sermon that ever we would preach unto you. Believe me, death is another thing than we take it to be. Oh ! what will many of us do in the day of our visitation, when desolation shall come from afar ? Where will we flee for rest ? and where will we leave our glory ? Old rich men, where will ye flee when death assaults you ? Old poor men, where will ye flee when death assaults you ? Old women, where will ye flee when death assaults you ? Young women, where will ye flee when death assaults you ? It was an ancient observation of David, Psalm xxxix. 5, that God had made his days as mi hand-breadth. This either may relate to the fourfold state of man, viz. : —his infancy, his childhood, his manhood, and his old age ;—or it may relate to the fourfold time of his life, viz. : —his morning, his forenoon, his afternoon, and his evening ; yet all our lifetime is but a day. And 0 think-ye not that our day is near unto a close.

Now, In Ion- that I begin to speak any thing from the words, I shall speak a few things to these two questions, which, I conceive,

may not altogether be unprofitable.

Quest. 1. Whether is it lawful for any to desire todie, and return unto their long and endless home ? Whether it be lawful for one to cry out, O time, time, flee away, (and all my shadows let them be gone) that so long eternity may come ?

Ans. I say, it is lawful in some cases for one to desire to die ; for it was Paul's desire, Philip, i. 23, " I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better:" and 2d Cor. v. 2, " We groan earnestly, desiring to be clothed upon with our house which is from heaven." I long greatly till the twenty-first year of my age come, when my minority shall be overpast, that I may be entered heir to that matchless inheritance. But to clear in what cases it is lawful to desire to die.

1. I say, it is lawful to desire to die, when it floweth from a de^ sire of uninterrupted fellowship and communion with Christ, and conjunction with him ; this is clear, 2d Cor. v. 6, " Knowino- that whilst we are at home in the body, we are absent from the Lord." Therefore, verse 8, " We are willing rather to be absent from the body, and to be present with the Lord." Also, it is clear, Philip, i. 23, " I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better." It was his great end to have near and unmixed communion with Christ. What aileth you, Paul (might one have said) may ye not be content to stay a while here ? Nay, saith Paul, / desire to be gone, and to be with Christ. Wast thou never with him here, Paul ? I have been with him, saith he; but what is all my being with him here, in comparison of my beino-with him above : — Whilst I am present in the body, I am absent from the Lord: therefore, I will never be at rest, saith he, get what I will, until I get Christ ; until I get those naked and immediate embracements of that noble plant of renown, the flower of the stock of Jesse, who is the light of the higher house,—the eternal admiration of angels.

2. It is lawful to desire to die, when it floweth from the excellencies of heaven—from a desire to partake of those excellent things that are there ; this is clear, 2d Cor. v. 4, We groan, being burdened ; or, as the word is, We groan, as they who are pressed under a heavy burden, that we may be clothed upon, &c. What aileth you to groan so, Paul ? O ! saith he, I groan that mortality may be swallowed up of life.

3. It is lawful to desire to die, when it floweth from a desire to be saved from the body of death ; and from those temptations that assault us ; and from those oppressions whereunto we are subject by it. Doubtless, Paul desired to die on this account, when he cried out, Rom. vii. 24, O wretched man that I am, who shall deliver me from the body of this death ! He longeth greatly for that day, wherein he shall be made white like the wings of a dove, covered ivith silver, whose feathers are of yellow gold. Oh ! saith Paul, I am as one impatient till I be above, where I shall be clothed with those excellent and cleanly robes, the righteousness of Christ. Oh ! saith Paul, I think every day a year till I be possessed of that kingdom where Satan cannot tempt, and the creature cannot yield, and where I shall be free from all my fears of sinning. Now, in all these respects, who would not desire to die ? But to guard all these, I would give you these four cautions :—

1st Caution. Your desire to die should not be peremptory, but ye should desire to die with submission to the will of God; so that

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although he \\<'ul<l till up fifteen years more to your life, ye should be content to live it out

2d Caution. When your desires arc hasty, and offhand, suspect them : for some, when they meet with an outward cross, without any deliberation, will cry out, 0 '<> begone, () that J m re rfl ad .' Hut

your desire to die should be deliberate, but not hasty, or ra h.

3d Caution. It is not lawful to desire to die, because of personal afflictions. .Many, when they meet with bitter afflictions, will cry out, O I" begone : they long for death even upon that account; such *ai Job's de-ire. chap. vi. verse <'!. !>, 0 thai I might haw my request I even thai it mould please God to destroy me* This desire was very unlawful.

\th Caution. It is not lawful to desire to die, when thy predominant idol is taken away from thee ; yet such was Jonah's desire, Chap. iv. 3, Jonah thought his credit and reputation (which was his idol) was gone, and could never be regained; therefore, he wished to die. But I would say this to you, that some will have ten desires for death, when they have not one desire for heaven. And w hat moveth Christians to be so desirous to die ? It is not so much because of their hope, as because of their anxiety : it is not so much because of their confidence, as because of their impatience. But I Bay unto you, when your desires of death are not accompanied with desires of heaven, suspect them. 2. I would say this, that there are some who will have ten desires for death, when they will not have one for the death of the body of death ; but it were good for thee, who are such, to be desiring the death of the body of death, then shouldst thou be in a more suitable frame to desire to die.

3. Some will have hearty desires to die, and yet when death cometh, they will be as unwilling to die as any. It hath been observed, that some who have much desire to die, when death came, have cried out, O spare a little, that I may recover strength, &c.

There is a great difference between a desire to die, and death itself. It is an easy thing to desire to die, but it is a very great business to meet with death, and to look it in the face when it cometh. We think death (ere it come near us) to be but children's play, but when we meet with it, it maketh us change our thoughts, for it is a great business to die.

Quest. 2d. Is it lawful for a Christian to desire to live when he is summoned to die ?

.his. In some cases, it is lawful for a Christian to desire to live, even when he is summoned to die, which is clear from the practice of David, Psalm xxxix. 13, where he prayeth, that the Lord mould n/nir-- h'nn <i little. It is also clear from the practice of good Ile/.e-kiah, Isa. xxxviii. .'{, when he was commanded /-» set his hous* in order, for In- should die, and m>t live, he crieth out, Rem, ml* r () Lord, Inui- I have mallced before tl><<' in truth, an,/ mith <i , heart; "ml have <l>>n,' Unit rohich is good in thy sight; ami Hezekiah wept tore ; or, as the words are in the original, he mept witli : n;>>' meeping. Hut to guard this, take these two cautions :—

Caution is/. Thy desire to live, when thou art summoned to die,

should not be peremptory, but with submission to the will of God,

that if it be his pleasure to remove thee presently out of time, thou shouldst be content to die.

Caution 2d. Thy desire to live should have gracious principles, and also a very gracious end ; as is most clear from David, Psalm xxxix. 13, where he saith, O spare me a Utile, that I may recover strength, before I go hence, and be no more. His desire to live was, that he might have victory over his idols ; as if he had said, my desire to live is, that I may have strength to wrestle with, and overcome my idols. And without all controversy, Hezekiah's desire was a most precious and well-grounded desire. However, I would say this unto thee, that thou shouldst examine thy desires to live, as much, (if not more,) as thy desires to die ; for we are ready to shun death, if we could ; but he is that universal King, unto whom all of us must be subject ere long.

Now in the words which are read unto you, there are these six things, which might be clearly observed from them.

1. First, That it is a most clear and infallible truth, that all persons shall once see death, as is clear in these words, who is he that liveth, and shall not, see death ?

2. Secondly, That this truth (that we shall once see death) is not much believed or thought upon by many : therefore it is that the Psalmist doubleth the assertion, What man is he that liveth, and shall not see death ? shall he deliver his soul (that is his life) from the hand, that is, from the power of the grave.

3. Thirdly, That sometimes a Christian may win to the solid faith of this truth, that once he must die; this the Psalmist got unto, as it is also clear in that word— Who is he that liveth, and shall not see death ?

4. Fourthly, That the certainty of this, that once we shall die, should be still kept in our mind ; therefore, that note of attention, Selah, is put to it: as if he had said, take heed, that there is none living that shall not die.

5. Fifthly, That howbeit some persons put the evil day far away, as if they were not to see death; yet is the day coming when they shall see death, and death shall take them by the hand.

6. Sixthly, We shall take notice of this from the context, that the Christian, who is much in minding the brevity of his life, Avill believe the certainty of his death : the Psalmist was speaking of the shortness of his life in the preceding verse, and, in this verse, he speaketh of the certainty of death.

Now, as for the First of these things observed, viz, :—That it is certain and sure that we shall all once die, I hope there are none of you here who will deny ; although I confess, some of you believe what was said by the woman of Tekoah, 2d Sam. xiv. 14, We must all die, and be like water spilt upon the ground, that cannot be gathered up again. God doth not except the person of any. And Job xxx. 23, / know that thou wilt bring me to death, and to the house appointed for all living. And it is very clear, Eccles. viii. 8, There is no man that hath power over the spirit, to retain the spirit ; neither hath he power in the day of death : and there is no discharge in that war, neither shall wickedness deliver

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1 I I 1 A Mli-.K'N

to it. It it clear, Ileb. ix. 27, // <■>• appointed unto iii> a once to die. So that it is most clear that we must die. I remember of one Philip, king of Macedonia, who had a substitute for this very end, to cry at his chamber-door every morning, Memento mori, memento mori, memento mori, Remember thou art to die. And it i> reported to have been the practice of the nobles

of Greece, in the day whereon their emperor was crowned, that they presented a marble stone unto him ; and he was asked, after what fashion he would have his tomb -tone made?—which practice speaks forth this unto us, that although these were most destitute of the light of the Scripture they were very mindful of death Believe me, death may surprise us before we be aware : for it is most certain that we must die ; but there is nothing more uncertain than the way Ik.w, and the time when, we shall die.

Death will surprise some, as it did Abel in the open field, Gen. iv. !!. Death will surprise some, as it did Eglon in his parlour, Judges, iii. 21. And death will surprise some, as it did Saul and Jonathan in the fight, 1st Sam. xxxi.

Now, in Bpeaking to this point, I shall, First, speak a little to those advantages which attend those that live within continual sight of death. Secondly, I shall give you some considerations to press you to prepare for death. Thirdly, I shall give you some directions to help you to prepare for death ; and then we shall proceed unto the Second point of doctrine, which we observed from the text; and I shall speak a few things from it unto you, and so come to a close for this time.

First then, We conceive there are these seven advantages which attend those who live within the continual sight of this truth, that they must die.

1. Fir.-t, The faith of approaching death will make a soul exceedingly diligent in duty ; this was our blessed Lord's divinity, John ix. 4, / must work the work of him thai sent me, while it is day; the night cometh when no man can work ; that is. death is approaching, therefore, I must work. It is clear also, 2d Pet. i. 12, compared with verse 14. In the 12th verse, Peter is exceedingly diligent in his duty, and the ground of his diligence in the 14th verse, Knowing that shortly I must put off this my tabernacle, &c. Yea, it is even the epicure's argument, Let us eat and drink, for to morrow tee shall die. And should not the Christian much more cry out, Let me watch and pray, for to-morrow I may die ? I say, if the epicures did make use of this notion, to make them vigorous in the pursuit of their pleasures, 0 how much more should a Christian improve it, for making him vigorous in the pursuit of his duty ? Therefore, I say unto you all, () be ye diligent, for your night is drawing near. () Christians, and expectants of heaven, are ye not afraid lest ye be benighted before ye have walked the half of your journey ? For if ye be benighted on your journey to heaven, before ye come to the end of your race, there is no retiring place whereunto ye may turn aside to lodge. Therefore, 0 wt rk, work, work, while it is day; for behold death is approaching, and then we shall all be called to an account.

2. The faith of approaching death, will make a Christian exceedingly active in duty; he will not only be diligent, but also exceedingly serious, and zealous in the exercise of his duty : this is clear from that notable exhortation, Eccles. ix. 10, Whatsoever thy hand

findeth to do, do it with all thy might; and the reason is, for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. Wherefore, O be active, while ye are alive, for ye shall never work any more after ye are dead ; and if ye leave but one work undone, there is no doing of it after death. There is no work (saith Solomon) in the grave : therefore, O be active.

3. The faith of this truth, that we must all die, will help a Christian to be exceedingly mortified to the things of a present world. Oh ! covetous men and women, would ye shake hands with cold death but once every morning, 1 should defy you to pursue the world so much as ye do. Paul was much in the meditation of his change, which made him, 2d Cor. iv. 18, to overlook those things that are temporary, While we look not (saith he) at the things which are seen, which are temporal ; but at the things which are not seen, which are eternal: therefore, chapter v. 1, 2, Knowing, 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 : therefore, in this, we groan earnestly, desiring to be clothed upon with our house which is from heaven. What aileth you, Paul, (might one have said) may ye not take a look of the world ? No, saith he, for I know that if the earthly house of this tabernacle were dissolved, I have a house with God, not made with hands, but eternal in the heavens: that is, I know that ere long the pins of my tabernacle will be loosed, and it will fall down about my ears ; therefore, I must look for another dwelling house. And 1st Cor. vii. 31, The fashion of this worldpasseth away : therefore, saith he, verse 32, / would have you without carefulness, cai ing how to please the Lord: and Philip iv. 5, Let your moderation be known unto all men : the Lord is at hand ; —as if he had said, death is approaching, and at hand ; therefore, I entreat you, be sober. But I think many of us will be found like Saul, hid among the stuff; that is, we will be lying amongst the midst of the pleasures of this passing world But I say unto thee, who art such a one, that death will break the strings of thy harp—thy music will quickiy cease. O but death will make thee have a low esteem of the world. O blessed is the person who hath these thoughts of the world all along his way, which he shall have of it at death ! Have not the most cursed wretches been forced to cry out, Oh ! I would give ten thousand worlds for Christ ? Have not some persons (who have had the moon upon their head, and who have made their belly their god,) been forced to cry out at death, O cursed person that I am, that ever made the world my God <! Alas ! that I contented myself with the world. Therefore, I say unto thee, who art such a one, O stay thy pursuit after the world, for death is approaching, that will cause all thy worldly comforts to evanish.

4. When a Christian believeth this truth, that he must die, it will be an exceeding great restraint to keep him from sinning, as is

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clear, Job. xxxi. 13, compared with verse 1-4, where Job, reckoning over many good <l<vd- done by himself, saith, What then shall J >/'j token God ariseth up ? and when he oisiteth, what thall I an fiver him 9 As if be had Baid, Mrs, mistake me n<>t, I am not boasting much of myself, for I could not have done otherwise, else what should I do when God riseth up? How could I answer to God, If I had done otherwise ? I think it were a notable practice of each of you () temptation, what will I answer to God when he riseth up to reprove me, it' I should yield unto thee ? likewise, Eccles. xi. !>, where Solomon, dissuading young men to pursue alter their vanity, bringeth this as a reason, know y . thai for "'I the* things God will bringyou into judgment. Therefore, I say unto thee, who art often tempted to sin, let death and reckoning with God be still in thy siidit, and I defy thee to embrace half so many temptations, as now thou doest. I entreat you to answer all your temptations with that word, What shall I do when God riseth up ? and what shall I <>, when he oisittth me?

5. When a Christian liveth within the sight of this truth, that he shall once see death, it will make him exceedingly patient under every cross wherewith he nieeteth. Such a Christian will hardly meet with a cross, but he will quiet himself with this :—death will put me beyond this cross,—this is but a cloud that will quickly pass away : and for this cause did David so composedly put up that desire, Psalm xxxix. 4, l.<>r<l, make me to Limn- mine <n'l, and the measure of my days. He was sure that the knowledge of his end would put him in a sober and patient frame.

6. The Sixth advantage is this—the faith of approaching death will teach the person that hath it, to study saving wisdom ; this is clear, Psalm xc. 12, where Moses putteth up his request, so teach us to number our days, tli<<t m may apply <>"r hearts unto wisdom .- as if he had said. I will never think myself wise, tdl I know that blessed part of arithmetic, horn to number my days. I desire every one of you all to think with yourself every morning when you rise, Now I am a day nearer unto eternity than I was before ; and at the end of every hour. Now I am an hour nearer unto eternity than I was before. I say, think often, yea, always thus—I was never so near my death as I am now ; for, oh ! are we not all nearer unto eternity to day. than we were yesterday ?

7. 'fhe Seventh advantage attending the faith of approaching

death, is this, that it will make a Christian very careful in preparing for death. It is impossible for one to believe really that death is approaching, and not to prepare for it. Say what ye will, if ye be not careful in preparing for death, ye have not the solid faith of this truth, that ye Bhall die. Believe me, it is not every one that think-eth he believeth this truth, that believeth it indeed. And () how dreadful is it for an unprepared man to meet with death ? He de-sin th not to die, yea, he would give a world for his life ; but die he must, whether he will or not : for death will not he requested to spare a little when he comcth. And therefore, 1 say unto you all, ./• house in order, for ye shall surely die. All men and women, set your house in order, /">• to-morrow ye may die, and be

cut off" in the flower of your age. Think not that there are many can sell time ; for I say, ye shall never get time sold unto you. Alas ! I fear that the most part of persons that die now, death nnd-eth them at unawares ; for indeed the persons that die amongst us, when we come to visit them, we may give you a sad account of them, for we think they are comprehended under these four sorts :

1. First, When we go to visit some persons on their death-beds, they are like unto Nabal,— their heart is dying and sinking (like unto a stone) within them ; they are no more affected with death, than if it were a fancy ;—alas ! for the great stupidity that hath overtaken many : therefore, I entreat you, delay not your repentance till death, lest the Lord take away your wit, so that ye cannot repent for your senselessness, and stupid frame of spirit.

2. A Second sort we find in a presumptuous frame, saying, they have had a good hope all their days, and they will not quit it now ; they -will go down to their grave with their hope in their right hand, or rather they will go down to the grave with a lie in their right hand ; they live in a presumptuous frame, and they die in the same delusion. For when we tell them, by all probability they are going down to hell, they answer, Goci forbid, I was all my time a very nonest man, or woman ; but I love not that confession, for there are many such honest men and women in hell this day.

3. The Third sort we find having some convictions that they have been playing the fool all their days ; but we can get them no further. I shall only say to such, to go down to the grave with convictions in their breasts, not making use of Christ, is to go down to hell with a candle in their hand, to i I them see the way ; and truly the greatest part that die, die in that manner.

4. Fourthly, There are some whom we find in a self-righteous frame, resting upon the covenant of works, and their own merits, and trusting by these to go to heaven; yet neglecting the offer of Christ's righteousness. But, alas ! we find not one of a thousand of this frame—/ desire to be dissolved, and to be with Christ, which is best of all; and scarce do we find any in such a frame— 0 wretched man that I am, who shall deliver me from the body of this death ? Therefore, I say this unto you all who are here, O ! will ye mind death, before it take hold on you ? Oh ! mind your work now ; for ye will find that death will be work enough for itself, though ye leave no work till then.

8. The Eighth advantage that attendeth the Christian in believing this truth, that once he must die, is this,—death will not be so terrible to him as it is unto many when it cometh. What, think ye, maketh death a king of terrors ? What maketh many to shake as the leaf of a tree, when they are summoned to appear before God's tribunal ? It is even because of this,—they have not been thinking of death before it came, so as to prepare for it. And I fear many in this place may be afraid of death, and that, when it cometh to them, they will say unto death, as Ahab said to Elijah, hast thou found me, O mine enemy ? Surely death will take you, and bring you to the judgment-seat of Christ; therefore, study by all means to think often upon it, and make ready for it; believe me, death is

a very big word, for it will once make you stand with horror in your souls, if your peace be not made up with God. I know not a more dreadful dispensation than death and a guilty conscience meeting together.

The Second thing that I shall speak unto from thia^rrt observation, viz., This is a most certain and infallible truth that all persons shall once see death — Bhall be to give you some considerations for pressing von to prepare tor death.

The first consideration is this, to die well mi'/ in the Lord, is a most difficult work ; therefore I entreat you to prepare for death. It is a difficult work to communicate aright j it is a difficult work to pray aright ; and it is a difficult work to confer aright ; but I must tell you, it is a still more difficult work to die aright than any of these. It is true, it is more difficult to communicate aright than to pray aright, yet it is much more difficult to die aright than to communicate aright, for it is a more difficult work to die' in the Lord Death will put the most accurate Christian that is here to a wonderful search : and therefore I will tell you of nine things that death will try in thee ; 1. Death will try both the reality and strength of thy faith. It may be easy for thee to keep up faith under many difficulties, but death will put thy faith to the greatest stress that ever it did meet with. Yea. know this, that the faith of the strongest believer may yet (and ordinarily doth get) a set at death, the like whereof it never got before : therefore prepare for death. 2. Death will try thy love to God : some persons pretend much love to him, but death will propose this question to such a person, Lovest thou him more than these ? Lovest thou him more (/"in thy wife, more limn thy house, more than thy friends ? But your unwillingness to die, giveth much ground to fear that many have little love to Christ, but much to the world, and so dare not answer the question, LokI t/iuii knomest that I lore thee? 3. Death will try thine enjoyments ; some of you may be ready to think that ye meet with many enjoyments, so that ye may reckon (as you think) to forty enjoyments and sweet out lettings ; but beware that death briny them not down to twenty : I have known some, who thought they have met forty times with God, hut when death came, it made them take down the account to the half; therefore seeing death will try the reality of thine enjoyments, O prepare for it. 1. Death will try thy patience. Thou niavest seem to have much patience now, but when death cometh (and thou art put to die) it will put thy patience to a great trial ; therefore prepare for it. 5. Death will try the reality of thy duties, yea. even those duties wherein thou had most satisfaction, as thy communicating aright iii -lull a place ; thou QOpest that i- sure ; thy reading the scripture at such a time aright, thou hopest that is sure; thou prayedst at such a time aright, and fiopest that is sure ; thou didst meditate in such a place aright, and hopest that is sure ; but (believe me) death may make thee change thy thoughts ; for there are some persons who have communicated, and prayed, he. as right as any in this generation, who (for all that) will not find six duties wherein they can find satisfaction at death : therefore our need is yreat to prepare

for it. 6. Death will exceedingly try thy sincerity when it cometh —an hypocrite may go all along his whole way undiscovered, yet death may bring him to light, and make him appear what man he is. 7- Death will discover unto thee many hid and secret sins of which thou never hadst a thought before; yet, albeit thou thought-est these had been forgotten, death will let thee see them standing between thee and the light of His countenance. 8. Death will accurately try thy mortification—some will think they have come a great length in mortification ; but (believe me) death will try it, and put it to the touch-stone. 9. Death will try thy hope, whether it be real or not. I shall only say this, that all the other graces must lower the sail to faith, and so it is faith must carry us throu<>-h, being that last triumphing grace, which must fit us for the field, when all the other graces will faint and lie by. It is faith that must enter us fairly within the borders of eternity; it is faith must gain-stand all the temptations of death, yea, all the other graces must (as it were) stand by, and see faith strike the last stroke in the war.

II. The second consideration to press you to mind death, is this, that ye are to die but once, and the wrong doing of which can never be helped ; if ye pray not aright, ye may get that mended ; if ye meditate not aright, ye may get that mended ; and if ye communicate not aright, ye may get that mended : but alas ! if ye die not aright, there is no mending of that; therefore O prepare for death, that ye may die well, seeing ye are to die but once.

III. The third consideration to press you to mind death, is this, that they are pronounced blessed who die in the Lord, Rev. xiv. 13, Blessed are the dead which die in the Lord. O let that provoke vou to prepare for death, that so ye may die in the Lord ; that is the the only way to make you eternally happy. I confess it is a question difficult to determine, whether it be more difficult to die well or to live well ? I shall not answer it, but rather desire you to study both.

IV. The fourth consideration to press you to prepare for death, is this, viz. That though thou put all thy works by thy hand before death, yet shalt thou find that death shall have work enough for itself, yea, as much as thou -shalt get done. It will then be much for thee to win to patience ; it will be much for thee to win to the sight of thy justification ; and then it will be much more for thee to win to assurance. O ! then is it not needful for thee to put all thy work by hand before thy latter end come ? Wherefore I may say to you, as Moses said in his song, Deut. xxxii. 29, O that they were wise, that the// understood this-, that they would consider their latter end! O that ye had this piece of divine wisdom! I pray you consider that sad word, Lam. i. 9, She rememlereth not her last end; and what of it ? therefore she came down wonderfully. So will the down-coming of many in this generation be wonderful, who consider not their last end.

V. The fifth consideration for pressing you to prepare for death, is this, viz. That their labour shall end, but their works shall not be forgotten, as is clear from that forecited place, Rev. xiv. 13. They rest from their labours, and their works do follow them : and is not that a glorious advantage.

Vi. The iMk consideration to press you to prepare for death,

is tlii-, '•/':. That death may come upon you ere ye be aware; ye know not but death may surprise you this night before ye go home to your houses ; and therefore let that press you to Btudy a constant preparation for death.

VII. The a eenth consideration to press you to prepare tor death, is this, /■/': Thai as death leaveth you, to trill judgment find you ; It* death shall leave you strangers to Christ, ye shall appear before him Btrangers to him : therefore I entreat you all to prepare for it. I think that noble practice of Paul exceeding worthy of imitation, 1 (Or. xv. 31, Idie daily. Which, I think, doth comprehend these three things:—1. That Paul had death always in his sight. 2. It COmprehendeth this, that he endeavoured to keep such a frame as every moment he should be ready to die; so that whensoever death should put a summons in his hand, he would be content to answer. 3. It comprehendeth this, that he laboured) to lay aside and remove all things out of the way, that might detain him from laying down his tabernacle. O! saith Paul, I labour to clear myself from all hindrances, as that whenever I shall be summoned to remove out of time, I may willingly lay down my life. Therefore I would ask you this question, viz. When shall you make your last testament? I think it were suitable for us to be renewing our latter-will every day : for in so doing, Paul made an excellent testament, the better of which none that died since have made, 2 Tim. iv. 7, 8, / have fought a good fight, I have fi disked my course, I have kepi the faith : these are very sweet articles \ and then he added, henceforth tt is iaid up for mc a cronm of righteousness, which the Lord, the righteous judge, shall give me <it thai day. And think ye not that very sweet, that ye would leave something unto you in Christ's name? viz. And that not for me ot/lj/, but for all than that maii far Ms appearance. Now I come to the third thing proposed, viz. To give some directions for helping you to prepare for death.

Direct. 1, I entreat you be much in preparation for death every day, for it is even a preparation for heaven, to be taking a sight of your grave and latter-en:! every day.

Direct. 2. i entreat you be much in these duties; First, In self-examination ; that your counts may be char with God, for many a ragged count shall we have when death and we shall meet. Second* hi, Jle much in the exercise of repentance, that so ye may have every fault and corruption in you mourned for, before death and you meet. 'Thirdly, Be much in the exercise of faith, making i calling and election sure. Fourthly, Be much in the exercise of mortification, and that will help you to keep a loose grip, not only of the world, but also of your idols ; and if ye be much in these, ye shall undoubtedly be prepared for death.

Direct. :i. Be much in minding the excellent things of heaven. A Christian that would be prepared for death, would have all his thoughts and conversation there. I think it should be an excellent help (in preparation for death) to take a si^ht of the crown

every day.

Direct. I. Labour always to keep a good conscience, void of offence

towards God and man : I say, labour to keep thy conscience clear, and that shall be a continual feast unto thee.

Direct. 5. Slight not any known duty, do not crucify any conviction, neither break any resolution ; put these three together, and that will exceedingly help you to prepare for death : I say, see that ye adventure not to slight any known duty ; see that ye adventure not to crucify any conviction, and see that ye adventure not to break your resolutions.

Now we come to the Second thing which we observed from the words, viz. That this truth, that we shall once see death, is not much believed by any of us. And to make this appear, we shall only give some evidences unto you, to prove that we are not as yet prepared for death.

I. Evidence. Doth not the unspeakable stupidity that hath overtaken many, say, that we are not a people prepared for death ? Alas ! many of us would find ourselves in a most stupid temper, if we were presently to die; for many of us are no more moved with the threatenings and terrors of God, than if they did not belong unto us; and this saith, we are not as yet prepared for death.

II. Evidence. That w T e are not prepared for death, is our pursuing so much after the vain and passing delights of a present world. Many of us rise up early, and go late to bed at night, and eat the bread of sorrow all the day, and load ourselves with the thick clay ; and I am sure that such a person (being night and clay taken up with the world) is not prepared for death. I remember a word recorded of such a wretched one, who was exceedingly rich ; said he, I would give so many thousands of money, if death will give me but one day; yet he got it not. And, O ! how suddenly will death surprise many of us, as it did him.

III. Evidence. Which speaketh forth our unpreparedness for death, is our impatience under every petty cross that we meet with ; for the prepared Christian will be patient under very sharp crosses.

IV. Evidence. That we are not prepared, is our not endeavouring to live within sight of our interest in God. O ! if we were prepared for death, durst we live in so much uncertainty of our interest in God, and of our assurance of heaven ?

V. Evidence. Some of us can let our idols lie in our breast six years without repentance, and will never study to mortify them, nor to repent for them ; and surely such are not prepared for death.

Now I entreat you seriously to mind what hath been said; and that ye may the more seriously think upon it, I will tell you some material challenges that your conscience at death will present unto you ; therefore take heed, that ye may know how ye will answer.

1. Challenge, Is the slighting of much precious time, and sinning away the precious offers of grace. O ! what will ye answer to that challenge when death shall present it unto you ? Death will say (or rather thine own conscience at death) what ailed thee to sin so many hours, without either praying, reading, or meditating ? Now, have ye any thing to answer when death shall present his

challenge to you ? I entreat you to premeditate what ye will say : I entreat you to prevent death, by presenting it first seriously to yo u rselves.

2. Challenge, That death will present unto you, will be for the killing of many precious convictions which we have had. What will each of you answer at death, when your conscience proposeth tlii- challenge unto you ? You met with Buch a challenge at such

a time, and went home and crucified it: when at another time you met with another challenge, and went home and crucified it ; these

challenges will be laid to thy door, therefore think on them.

.'{. ChiiU) ii'ii'. Death will challenge you for a formal hypocritical way of going about duties ; I say, your conscience will then tell you that ye went to such a communion with a selfish end ; and at another time ye prayed hypocritically and formally. And what will ye have to answer when ye meet with these challenges? I confess, I know not what ye can answer to these ; but I charge you, be thinking what ye will answer, for it may be that these convictions shall lie on your consciences, that even this day ye have heard two searching sermons, and did meet with some convictions, but made no good use of them ? yea, and it may be ye did sleep all the time. O ! what shall ye answer, when it shall be said to you, ye went to such a sermon, and slept all the time ? and ye went to such a communion, with no other end before your eyes, but to be seen of men ? I'entreat you consider presently what ye will answer to these.

4. Challenge, Will be for your breaking of many precious resolutions. It will be said to some of you, that at the communion, in this place, ye took on vows, and did break them ; I am sure ye cannot question the justice of the challenge, therefore see what ye will answer.

5. Challenge. Ye slighted many precious offers of the gospel. O men and women in this city, what will ye answer to this ? I was often exhorted to take Christ, and yet never would take him. What will conscience say to that, when death shall table it before you ? I tell you what ye must then answer : O cursed I, that ever I refused Christ in the gospel ! And ye shall then be confounded because this is your sin ; believe me, there was never an offer of this everlasting gospel, and of Christ in it, made unto you. that shall not at death (before or after) be brought to your remembrance. And () ! how sad and doleful will it be to you, when Christ shall open the book wherein all your sins are written, and begin with the sin of Blighting the great salvation ? Thus I invited you, when you were twelve years old, but you would not come. What will ye answer to this? Have ye any thing to say? Or must ye not stand Bpeechless before your Judge, when he shall put home this challenge unto you ? Therefore think seriously upon it, how ye will answer it.

6. Challenge, Will be for your sinning oftentimes against light ; and O ! how painful and sad a challenge will that be at the day of death, when it will be said, thou sinnedst with a witness in thy bosom that thou wast doing wrong ? Thy conscience will say, oftentimes did I tell thee, this was sinful, yet wouldst thou not abstain from it; and what will ve answer to this?

7. Challenge. Oftentimes ye sinned upon very small temptation, and what will ye answer to that ? Must ye not then confess it, and say, O ! how often have I deserted Christ, and embraced my idols upon a small temptation ? Now, I entreat you, be thinking what ye will answer to these seven most material challenges, which certainly shall be presented to you at death. I assure you, ye must either answer all your challenges in Christ, else ye will not get them well answered. Therefore, I would exhort you to embrace the gospel, and Christ in it; and so let death propose never so many challenges unto you, ye may answer them all as David did, viz., God hath made with me an everlasting covenant, (and that will answer all your challenges) though my house he not so with God, yet I have the everlasting covenant to build my salvation upon.

Now, to press you to make use of Christ, I shall give you these four considerations:—

Consideration 1. If ye embrace not Christ now, death will be very unpleasant unto you. O what else can comfort thee, when going through the region of the shadow of death, but this, / am Christ's, I am Christ's ? Is there any other thing can comfort thee in that day, but only this, / am Christ's, and he is mine ?

Consideration 2. If ye embrace not Christ, and the great salvation now, it will be a hundred to one if ever ye get time or liberty to do it, when ye are going to die. For although many delay their closing with Christ till death, yet scarcely one of a hundred getteth favour to lay hold on Christ at death ; therefore, think on it, for ye will not get your mind so composed at death as ye imagine, nor all things done as ye suppose; therefore, now, embrace the great salvation.

Consideration 3. If ye delay your closing with Christ till death seize upon you, ye shall never be able to make up that loss: for will the dead rise and praise God ? or shall any come from the land of forgetfulness, to take hold upon a crucified Saviour ? Therefore, O ! will you take him for your salvation ?

Consideration 4. If ye will take Christ now, he shall be your guide, when ye are going through the valley and shadow of death. And

0 how blessed is the person that can sing that song, Psalm xlviii. 14, This is my God, he will he my guide even unto death. If ye can sing that pleasant song, O how may ye be comforted, when your eye-strings shall begin to break ? O how happy is he who can say, though I walk through the shadow of death, yet will I fear no ill; for

1 know the Lord is with me ? Now this is the acceptable day, and the year of salvation ; therefore, do not delay, but embrace Christ, lest death surprise you ere ye be aware, and so that acceptable day be lost. But unto those who think they may delay till death, I say, surely there are many damned atheists in hell that sometimes did think as ye think :—I will make all wrongs right when death and I shall meet; I hope that three days' repentance will satisfy for all my wrong. For I am sure, there are many in hell who did never get three days to think upon their former ways; therefore, O come, come, and embrace Christ presently. Now, are ye all persuaded of this truth, that ye shall once see death ? Then study a tender

walking ; for, believe me, there are many of us who Khali go through death With many bruised bones, because of untendcr walking before God. We know it is not the multitude of words can persuade you to embrace Chrisl ; for many of you never minded the thing. But, believe me, death will preach these things to you in a more terrible manner than we can do at this time. Therefore I Bay to each of you, 0 prepare to met t thy God ; for if death find you in an estranged state from God, I defy the angels in heaven to free you out of that estate: and the day is coming, wherein thou shalt cry out, O slighter of the great salvation that I am, I would give ten thousand worlds for one si niion again that I once heard, wherein Christ was freely offered to me, when thou shalt be tormented without hope of remedy. Therefore, while it is to-day } harden not your hearts, for your late wishes shall not be granted, (when ye are gone) if ye make not haste. O therefore, haste, haste in time, and come out from the land of your captivity, and from the house of your bondage, and take Christ for your Redeemer, the guide of your youth and old age.—Now unto Him, who can lead you through all the steps betwixt you and heaven, be eternal praise. Amen.

GREAT

PRECIOUS PROMISES.

SERMON I.

1st Peter i. 4— Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

May we not truly say, that if ever the Christians who live in these days shall be advanced to stand within the holy place, and shall inherit everlasting life, all those that are now before his throne, may lay aside their harps, and give us leave to sing. Will it not be a mystery, suppose ye, unto heavenly Enoch, that spent so much of his time in communion and fellowship with God, when he shall behold such Christians within that everlasting rest, that have spent so little of their time in corresponding with God ? Will it not be a mystery unto believing Abraham, when he shall behold such misbelievers, such disputers of the promises of God, advanced to reign with Christ ? Will it not be a mystery unto wrestling Jacob, when he shall behold those Christians once crowned with immortal glory, that did so little know what it was, as princes, to wrestle with God, till they did prevail ? Will it not be wonder to patient Job, when he shall behold such impatient Christians, as we have been, entering into that blessed place of repose ? Will it not be a mystery unto holy David, when he shall behold such unmortified Christians entering within that city, into which no unclean thing doth enter ? Will it not be a mystery unto tender Josiah, to behold such Christians as we are, that have our hearts dying as a stone within us, entering into heaven?. Will it not be a mystery unto upright Nathaniel, to behold such hypocritical Christians, as the most part of us are, entering within the holy place ; and to see those that have been clothed with hypocrisy and guile, now clothed with the robes of immortal glory ? And will it not be a mystery unto self-denying Paul, when he shall behold such proud and selfish Christians enter into heaven ? Give me leave to say this, go where we will, we shall be matchless and singular; for if we shall go into eternity of pain, we shall be the greatest debtors unto the infinite justice of God, in regard of the mercies we have received; and if we shall enter into eternity of joy, we shall be the greatest debtors unto the spotless grace of Christ, in regard of the mercies we have abused. There shall be none in heaven like unto us : and if we shall go to

hell, there shall be few there that may be compared unto us. And let me but add this farther before I come to the words,— go where we will, we shall be out of doubt with our condition. Within a short time, we shall be exalted above the reach of this misbelieving ; a hypocrite shall be depressed below the reach of his faith ; and one that i- grossly in nature shall be abased beyond the reach of his presumption. A Christian ere long shall misbelieve no more; a h\ pocrite ere long shall believe no more ; and one that is grossly in nature >h.ill ere long presume no more :—there is no misbelief in heaven, and there is no faith nor presumption of well-being in hell. But to come to that which we intend to speak of:—we told you of faith when we first began our discourse upon that precious and exalted grace, under a twofold notion and consideration— -first, as it is justifying; and, secondly, as it is sanctifying. For the First, we resolve to speak of it in a twofold consideration :— First, As it closeth with Christ simply as the object upon which resteth, and of this we have spoken from that place, 1 John iii 23. Secondly, As it closeth with Christ, as he is held forth in the promises : and now bein" to speak of it in this consideration, we have made choice of this place, in which are those things concerning the promise shortly :— ]. Ye have that fountain and spring from whence the promises do flow, holden forth in the first words of the verse, Whereby, or (as the words may be more fitly rendered) by whom, —relating unto Jesus Christ, who is the original and spring of all the promises.

2. The properties of the promises, and these are :—1. The freedom of the promises, held forth in that word given ; nh r< by tin given —which speaketh this, that the promises are free gifts, flowing only from good pleasure. 2. Their unchangeableness; and that is holden forth in the word given —the gifts and calling of God being without repentance. 3. That they are exceeding great ; and the promises are called great, either in respect of that price that was laid down to purchase the promises; or they are called great, in respect of the great things that are contained in them. 4. That they are precious : now the promises are called precious, either in respect of their original, that they come from precious Christ; or else in respect of this, that they are the object (I mean, the object quo, or by which,) of precious faith, as it is called in the first verse of this chapter ; or else they are precious, because they are the things that a Christian ought to put a high esteem uppn :—for the word that is rendered precious, may likewise be rendered honourable; ml are giv* n unto us exceeding great and honourable promises.

'A. W'c have holden forth, in the words, the great advantages of the promises— by them me are made partakers of the divine nature. Now this is not to be understood of any essential conversion of our Bubstance into the Bubstance of God, but of a Christian having the divine virtue - of Jesus Christ impressed upon his soul, ami i xpressed

in his lite and conversation.

I. And there is this Lastly, Concerning the promises in the words, even <li<- time mhen the promises <n-, eminently accomplished ; it is, W/< >/ me havt escaped, or as the word is. irh< >i in' have fied Itorn tin corruptions that <tr>' in the world through lust ,• that is the

time when a Christian meeteth with the accomplishment of the promise.

Now, before we can speak of any of these, we must speak a little unto some things, as necessary to be known, in order to the better understanding of all. 1. We shall not dwell long in pointing out unto you what a promise is ; we conceive it is a glorious discovery of the good-will of God towards sinners, and withal, a purpose and intendment, and, if we may say, an engagement, to bestow some spiritual or temporal good upon them, or to withhold some spiritual or temporal evil from them : and certain it is, that in this description of the promise, there is a divine harmony betwixt mercy and truth,—betwixt righteousness and peace,—they kiss one another. Neither shall we stand long to point out the distinction of the promises :—1. There are some promises that are conditional, and there are some promises that are absolute. Absolute promises are those that have no condition annexed unto the performance of them ; such a promise as is that— God will destroy the world no more by water ; that is an absolute promise;—such a promise was that of God's sending his Son into the world; that was an absolute promise;—and such is that promise of conversion, in giving of the hearts of flesh — it is an absolute promise. As for the conditional promises, they are those that do require some condition to be performed by the Chris-. tian before the accomplishment of the promises; such as, that the promise of salvation requireth believing as going before it— he that believeth, shall be saved. And pardon is promised unto a Christian upon repentance; and yet we confess, that there is not a conditional promise that is in all the covenant of grace, but it may be reduced into an absolute promise, in regard that the thing promised (in the conditional promise) is an absolute free gift, and the condition of the promise is another. 2. There are some promises that are temporal, and some that are spiritual ;—temporal promises are those that promise some temporal thing unto a Christian ; and spiritual promises are those that promise the bestowing of something that is of everlasting concernment. 3. There are some promises that are not accomplished in this life,—such as this, that we shall see him as he is, and shall be made like unto him. But for the promises of faith and justification, these are accomplished in this life. 4. There are some promises that are extraordinary, and there are some promises that are common ;—extraordinary promises are those that are given to some particular believers, as a singular privilege ; such was the promise that was given to Abraham, in his seed should all the families of the earth be blessed; and that promise that was given to Rebeccah, that the elder should serve the younger. As for common promises, they are those that every believer in Christ hath aright to make use of.

Neither shall we stand long to point out, that it is the duty of a Christian to be much in the exei'cise of faith upon the promises; it is clear from Psalm lxii. 8, Trust in him at all times, ye people. And it is clear from the practice of that precious cloud of witnesses, recorded of in Heb. xi. that spent their days in embracing of the promises. But we would have you consider, that it is more easy for a Christian believer to believe spkitual promises, than to believe

h 3

US

OR EAT AM) PRECIOUS PROMISES.

te m p oral promisee : it is easier to trust Christ for eternal salvation, than to trust him for our daily food, when we are reduced unto straits. And the grounds upon which we assert tin-, may be these: — 1. Because it i- hard for a Christian to believe that Christ's death reacheth tor the purchasing of temporal promises, which more ea>ily he taketh up in spiritual promises ; for a Christian can hardly believe that such a tinny was in Christ's intention, as to die for his daily food; which is most certain, if we consider, it is a special mercy. 2. In a Christian's believing of spiritual promises, there is often some sense and reason that hclpeth him to the exercise of faith, at least, they press not the contrary. But to believe a temporal promise, when a Christian is reduced unto a strait, and can see no outgate at present,—sense and reason stand upon the top of this faith, and press him to despair : as for instance, when a Christian is living upon the top of a mountain, and knoweth not where to sup at night, to believe that there is a promise upon which he may rest, that he shall not want his food, but that if the Lord hath service for him, he will provide here ; he hath not only reason to di-pute against it, but the strong pinching sense of hunger, both crying out, hon> can bread be given in //>•• wilderness? .'5. The temptations that assault a Christian to misbelieve upon temporal promises, are more suitable and co-natural to a Christian than his temptations that assault him in resting upon the spiritual promises. When a Christian is in straits in the world, the temptations that hinder his exercise of faith are more consonant to flesh and blood. We are ready to yield to misbelief then, because we think it is rational, and speaketh the truth. 4. A Christian is often so affrighted by his daily failings, or some particular more gross out-breakings in his life, that howbeit he may, through grace, be helped to believe that the Lord shall make out those promises concerning his great salvation, and so do him good in his latter end ; yet, he may be sadly perplexed and distrustful, in making use of any particular temporary promise, for drawing forth any comfort or encouragement therefrom, as to this present exigent; because he knoweth, although the Lord doth forgive his people's iniquities, yet he may take vengeance on their inventions, Psalm xcix. 8 ; and therefore may punish his present failing with the like calamities as he had done others. 5. There is also much of a natural and carnal self-love to a present life, remaining in the best, that we are many times wor>e to satisfy in our securities for the things of this life, than of that which is to come ; and can more easily trust the Lord for our souls, than for our bodies: so that though his naked word will sometimes satisfy us for the one. yet it will not for the other. And the kut -round of it may be with a Christian's unaequaintedness with that lot of exercising faith upon temporal promises \ there being many who think not that there is use for faith, except for salvation, and the things above, which maketh his faith upon these more difficult, than upon promises that are spiritual. And this may appear more clearly, in that we find nun more easily bear their spiritual wants, (even a Christian that is most exercised) than they bear their temporal wants ;—and more corruption and impatience doth arise from temporal want, than from spiritual want.

2. Consider, that all a Christian's duties are turned over into promises : there is not a duty that is required of a Christian, but is converted into a promise. Is not faith a duty ? in 1st John iii. 23, This is his commandment, that ye should believe. And is not that turned over into a promise ? in Jer. iii. 19, Thou shalt call me, my Father: the word importeth not only an act of necessity, but of violence— thou shalt do it. And in the xiii. chap, of Zech. at the close, thou shalt call me, thy Father ; and so in Ezek. xi. 19. Is not mortification a Christian's duty ? Col. iii., Mortify, therefore, your members. And it is turned over into a promise, Ezekiel xxxvi. 29, where he promiseth, that he mill purge away all their un-cleanness. And it is most clear from Micah vii. 19, i" will subdue (saith he) all thine iniquities. It is not said, thou must subdue them ; but I will do it. Is not the knowledge of God a commanded duty ? And yet it is turned over into a promise in the covenant of grace— they shall know me from the highest unto the lowest ; neither shall there be need any more that one should say, Know the Lord, for they shall be taught of me. Is not the commandment of fear your duty ? as is clear from Eccles. xii. 13 : and yet that is also turned over into a promise—/ will put my fear in their inward part, that they shall not depart away from me. So tenderness is a Christian's duty ; and yet it is turned over into a promise—/ will take away their heart of stone, and give them a heart of flesh. And that I may say no more of this, look but unto these four places, and there ye will see almost all duties turned over into promises ; there is Jer. xxxi., Jer. xxxii., Ezek. xi., and Ezek. xxxvi. Ye will see all the duties of the covenant converted into promises. But may not some say, What advantage is there of this ? Much certainly every way, that duties are turned over into promises. 1. It may give a Christian hope, that once he will perform those duties. Will ye not once be tender ? Yes, certainly, because your tenderness lieth within a promise. Will ye not once be much in the exercise of fear ? No doubt ye will, and the ground of it is this :—Because our fear lieth within a promise, and so of the rest. 2. There is this advantage of it, that all the duties required of a Christian are turned over into promises ; because, by this means, a Christian may go to God, when he cannot perform such a duty, and desire him to fulfil his word, and accomplish his promise ; and so may make use, not only of the omnipotency of God, but of the faithfulness of God also. There is this 3d consideration that we would propose, that there are some things of a Christian within a promise, that he doth not believe to be within it, especially these three :—1. The challenges of a Christian are within a promise, when ye are convinced that is the accomplishment of a promise ; this is clear from Isaiah xxx. 21, where convictions and challenges are turned over into promises,— when thou art turning unto the right hand, or to the left, thine ear shall hear a voice behind thee, crying, This is the way, walk ye in it. And it may be clear, that our convictions are the accomplishment of promises, because it is the work of the Comforter, as well to convince, John xvi. 9, as it is for him to make one to rejoice. And if a Christian could believe that his challenges were the

h 4

«.!( ' \ I AMI prk< roi a PROW

accomplishment of ■ promise, he might embrace challenges; lie might Bee the faithfulness of God in liis challenges ; and he might Bee much love in his challenges. 2. A Christian's cross is within a promise: bo that when a Christian meets with such afflictions, he may >it down and cry out, that is the accomplishment of a promise; and this is clear from Psalm lxxxix. 31, 32, where, in the midst of the promises of the covenant of grace, that promise of visiting their iniquities with rods. i> put in the bosom of them ; and from Psalm c\i\. 75,— In faithfulness hast thou afflicted me. Why doth David Bay, in faithfulness ? It was this—because this cross was the accomplishment of a promise J audit may be clear also from that word, Ileb. xii. 5, Forget not the exhortation ; speaking of the cross, the word is, forget ifi ilf consolation that speaketh unto you : —as if the Holy Ghost did say, crosses do yield much consolation ; as in verse 11, They yield the peaceable fruits of righteousness. And if this were believed, that our crosses were the accomplishment of the promises, it would help a Christian unto much humble submission, and there would not be much murmuring under them, if once we did believe they were the accomplishment of a promise. Yea, there is this further advantage, that if we did believe that our crosses were the accomplishment of a promise, we would be much in advancing holiness under crosses. There is nothing that obstructed} the sweet fruits of righteousness, under a cross, so much as impatience. And I would say this to commend the cross:—A Christian never moveth so swiftly to heaven, as when he is under a sanctified cross. A cross, when it is sanctified, will prove a Christian's motion to heaven, more than the enjoyments. For our enjoyments ordinarily do retard our way, as much as further it. And there is this, Will 11, that is within the promise, even our daily food, and the hairs of our head. The hairs of a Christian's head are all numbered, and within the covenant: so that ye may see what a high respect Christ hath put upon Christians; this is clear from that word, Psalm cxi. 5, !!, 1L hath given meat unto them thai fear Attn. //. mill' '■' r be mindful of his covenant.

Our fourth consideration shall be to point out a little those grounds upon which Christ doth delay his accomplishment of the promises. It is certain, that Christians are oftentimes put to this,— iluih his promise fail for evermore ? and cry out, why art thou become unto at' as 'i liar, and as waters thai /'nil? And the grounds of this

delay are these :—Christ knoweth that a Christian can often better improve the delay of the accomplishment of the promise, than he can improve the accomplishment itself. We might find this in our experience, it being, for the most part, easier for a Christian to bear lik cr0S8es, than to bear his enjoyments. I think David had never SO sweet a time as when he was pursued as a partridge bv his son Absalom ; then grace did breathe forth most sweetly in his actions: but let David be under prosperity, and then we see he falleth into the sin of adultery. And therefore, never repine when ye are under a cross: for certainly, if we had spiritual understanding, we would not judge it BO great a hazard to be under a cross, as under prosperity, BUlCe we have greater strength to bear the one. than to

endure the other. 2. The slothfulness of a Christian, to whom the promises are made, makes the promises to be delayed in their performance, as was clear in the people of Israel; they were forty years in a wilderness, before that promise of entering into Canaan was accomplished. It was a promise that could have been accomplished in a few days, and yet, because of their sin, was not accomplished for forty years ; as ye may see from that word, Numb. xiv. 33, 34. The accomplishment of the promise is delayed, that faith may be more exercised; this is clear from that remarkable word, Until the time that his morel came; that is, until the word of the Lord was accomplished ;— the word of the Lord tried him ; that is, it was the matter of his exercise, an exercise especially unto faith. For indeed, it is much for a Christian to believe upon a word, when it is delayed in its accomplishment. The fourth ground of delay is—that the exercise of prayer may be more; and it is certain, that the best improvement of delay is, to be much in prayer. The promises occasion prayer ; this is clear from Exod. iv. ult., They believed, and bowed down their heads and worshipped ; and from 2d Sam. vii. 27, where the great promises being made to David, he crieth out, Therefore have I found in my heart to pray this prayer unto God; —and it is clear from Psalm cxix. 49, Perform thy word unto thy servant, upon which thou hast caused me to hope. It is a bad improvement of delays, when we turn impatient; and it is a bad improvement of delays, when we quit our confidence. Know, that promises are accomplished after delays, and they have a lustre upon them, that they may compense all the delays. 5. There is this other ground of the delays of the accomplishment of the promises, even that the thing that is promised may be sweet unto a Christian when it cometh ; this is clear from that word of Solomon, Prov. xiii. 12, Hope deferred maketh the heart sick; but when the desire doth come, it is as a tree of life. O ! but a mercy that cometh unto a Christian through a promise is sweet : yea, a drink of cold water, taken up as the accomplishment of a promise, is more sweet than a feast of fat things full of marrow, — of wine on the lees well refined. To take up your bread and your drink as the accomplishment of your promises, would make them refreshful to you. 6. The Lord delays his promises, that a Christian may be more in the exercise of dependency, and may be always kept about the throne. A Christian goeth to God from a threefold principle; he goeth to God from a principle of faith, from a principle of necessity, and from a principle of love. But would ye know that which putteth a Christian oftenest to God ? It is a principle of necessity : and believe it, that if necessity did not drive a Christian unto the foot of the throne, he would seldom go from a principle of love, or from a principle of faith. 7- And there is this last ground of the delay of the accomplishment of the promises, that the glory of the wisdom of God may appeal*, and the glory of his power, in the accomplishment of the promise. And from this I would only say to Christians that are under this exercise, complaining of the want of the performance of the promises, these few things:—1. Believe that the promise shall once be accomplished,—that though the vision tarry,

i.i.-' i> ihaU tpeak. 2. Believe that every hour's delay of the accomplishment of the promise t hath a tweet design of love: there il DOt one moment of delay, but it is for the advantage of a Christian ; a- it clear from that word, Rom. viii. 27- X That promise that cometh after long delays hath these three sweet and -onl-re-fresbing attendant- :—1. It is performed most seasonably: a Christian, if he will observe, will see infinite wisdom shining in timing tlu' accomplishing of the promise to such a particular day : a Christian will be eon-trained to cry of it, if the promise had been fulfilled before, there had not been such art of wisdom appearing in the performance of it. 2. That the promise, when it is accomplished, will engage a Christian more in the exercise of love, than for promises accomplished at a short and smaller time : there is nothing that will so inflame the soul with love, as to have a promise accomplished after delays. 3. The promises accomplished after delays, have much sense waiting upon the performance thereof. I think hardly a Christian ever met with the accomplishment of a promise after long delay, but his soul was made as a watered garden^ and as spring* of footer s whose maters fail not. This promise falleth, and cometh to a Christian perfumed with love.

Now we shall shut up our discourse at this time, and shall only speak to these six defects of a Christian's faith, in believing of the promises:—1. That our faith is impatient,—we cannot stay upon the promises, if they be delayed. Hence ye will see, that in Scripture often, patience is annexed to faith, which speaketh this, that it is impossible for a Christian to believe as he ought, that wanteth the exercise of patience. So Heb. vi. 12, Be ye followers of them who, through faith and patience, inherit the promises ; and that word in Rev., This is the faith and patience of the saints. 2. Our faith in closing with the promises is most inconstant. A Christian, when first a promise is born in upon his spirit, will then believe the promise, and join with it ; but after six or seven days go about, he will change his faith ; that is remarkably clear from Exod. iv. 31, compared with Exod. vi. 9. When first the promise cometh to the people of Israel, that they shall go out of Egypt, it is said of them in the fourth chapter at the close, they believed the promises <iit,l wor-shipped; but look to them in Exod. vi. 1), and there ye will see them not believing, because of bitterness and anxiety of heart. And I will tell you the grounds why our faith is inconstant:—1. Sometimes the reading of a promise to a Christian will be as savoury meat ; sometimes when i Christian will read one time in the covenant, it will l)i- perfumed with love, and his soul shall be perfumed with joy after it ; and at another time, when he shall read that pro-mi-e again, it will be ln.--tJ.ss as the white <>/' ait iail, ami as hi rowfui in.at. 2. That we are not much in studying the exercise of the things that are promised, which certainly would cut short many of our debates. There 18 this third defect of our faith, that we are not diligentj a diligent faith we call this, that after a Christian hath believed, he would be much in the exercise of prayer for the accomplishment of the promise ; he would be much in the exercise of meditation, to make thai promise sweet and lively unto him. And

a fourth defect is this—we build our faith more upon dispensations than upon the word; when dispensations say that which the pro-raise saith, then we will believe ; but when dispensations speak the contrary language unto the promise, then we will reject our confidence and hope. I will tell you great mysteries of believing :—It is hard for a Christian to believe, when the commentary seemeth to destroy the text ; that is, when the commentary seemeth to declare that the promise shall never be accomplished. In some it is this— it is hard to believe, when dispensations will say the word of the Lord will fail, and when promises bid you believe. 2. It is hard for a Christian to take impossibilities in the one hand, and the word of promise in the other, and say—O precious Christ, reconcile these two together, that impossibilities do not destroy the promise, but that the promise may be accomplished, notwithstanding this. 3. We have these defects of faith amongst us, that we build our faith more upon sense, than upon the word of promise. When a Christian is in a good frame, he will believe ; but when Christ hideth his face, he will then give up his hope. And lastly, there is this that our faith upon the promises is general: we believe in the truth of the promises, but we study not to make a particular application of them. I shall not stand long to make any use of what we have spoken; only I would have the Christians of this age, and those that are here, to go home with this conviction,—the damnable neglect of believing the promises. A Christian neglecteth these three duties of religion most; he neglecteth the duty of self-examining, the duty of believing the promises, and that soul-exalting duty of meditation ; these three duties a Christian doth so constantly neglect, that almost he is above the reach of conviction that he doth neglect them. But I would say a word unto those that are destitute of the faith of the promises, and are strangers unto those blessed things that are recorded within the covenant ; and it is only this, doubtless ye must believe your senses, if ye will not believe his word. It is a question indeed, which of all the senses shall be most satisfied in heaven, whether that of seeing, when we shall behold the King in his beauty, and see him as he is ? or that of hearing, when we shall hear those melodious hallelujahs of that innumerable company, which are about the throne, without any jarring amongst them all ? or that of smelling, when we shall find the sweet perfume of his garments, which are perfumed with all the powders of the merchant ? or that of touching, when we shall find Mary's inhibition taken off, touch me not, and be admitted to embrace him, who now is ascended to the Father ? or that of tasting, when we shall drink of those rivers of consolation that shall never run dry ? This, I say, is indeed a question ; and give me leave to tell you, O atheists, enemies of God ! it is also a question, which of all the five senses of a reprobate shall be most tormented in hell, and what would ye answer to it now ? Whether think ye the sense of sight, when ye shall behold the darkness of wrath, the devil and his angels, and your fellow-prisoners in that dungeon?—or whether shall your sense of hearing be most tormented in hell, when ye shall hear those screechings and bowlings that shall eternally ascend up before God,

by the souls that arc in prison ? O ! but the greatest enemy would have compassion on his enemy to hear their cries. Or whether will ye say the sense of tasting shall be most tormented, when ye shall drink of these rivers of brimstone ? —or %\ill the Berne of touching, when ye shall hi' eternally scorched with these flames of eternal indignation ?—or the sens,, of smelling, when they shall eternally be, a- it were, suffocated with the smoke of that sulphureous furnace that shall never be quenched? () ! think you, if Cain would come from hell, and preach that doctrine that we should not persecute tin saints, would we listen unto him? If Absalom should come from hell, and should preach against the evil of ambition, would we listen unto him ? And if Ahithophel should rise from the dead, and preach that doctrine unto you, let not (//,■ wise man glory in his misdom, would ye stop your cars ?—or if Judas should come from hell, and preach to you the evil of hypocrisy, in betraying the Son of .Alan with a kiss, would you believe him ?—or if Dives, who is recorded in the gospel, should come from hell, and choose that text to preach upon, James v. 1, Go to, yc rich men, and howl, and weep for your miseries that shall come upon you? —and if Demas would come and second him with that word, lore not the world, nor the things that are in the world, I fear ye would cry out, me will embrace that doctrine at another time. We desire not to insist much upon these. But O ! to believe that there is an eternity of pain, and that there is an eternity of joy. I will give you a description of the atheist, and let you think upon it; it is easier to convince hundreds of you, that ye want the fear of God, than that ye want the faith and love of God. Oh! imaginary faith and a conceit of love ! will ye never quit these two idols ? I confess, once ye shall have a faith that no man shall ever rob you of; and that is, the faith of that truth, that, when once ye enter into eternity of pain, there is no redemption out of that place. Awake, awake, for behold the Judge cometh, and he shall render vengeance unto those that know him not. To his blessed and precious name, we desire to give praise.

SERMON II.

I -1 l'i nil i. 4— Whereby are given unto us exceeding (/rent and precious promises, that by these you might be partakers of the divine nature, lutein,/ escaped the corruption that is in the world through Inst.

Though justice and judgment be the habitation of his throne, yet mercy and truth did go before it, as two divine ushers to convey us home unto God. There are these' two things that we should have Christians principally to study :—1. That ye would be much in the >tudy of those wrongs and injuries that ye have done to Christ. 2. That ye would be much in the Btudy of those infinite acts of

precious condescendency, that Christ hath manifested towards you, that the one may provoke you unto sorrow and humility, and the other may provoke you unto a sweet astonishment and admiration. And I would ask you this, if Christ should present that challenge unto you, which Absalom presented unto Hushai,— is this thy kindness unto thy friend? O beloved ! what could you answer, when you were thus reproved ? I think, if Christ has not forgetfulness for that blessed end, to forget the wrongs and injuries of his own, I know not unto what use Christ should have forgetfulness ; for he knoweth not what it is to forget our good works; but he hath a blessed art of forgetting our wrongs, though we may say, on the contrary, that we have a cursed art of forgetting them ourselves. There are these three things that Christians forget:—1. They much forget Christ that he is the great Author of the promises ; so that he may charge them with this— why have ye forgotten me ? 2. They forget their mercies, and those divine receipts of love, that Christ hath given unto them. 3. They forget even their iniquity ; yea, sometimes they forget them, before Christ doth forget them, and pass an act of pardon upon them. I shall not stand long to plead with you, for undervaluing that blessed and noble Plant of Renown. I think, if there were no more to evidence that low esteem that we have of Christ, but only this, that we are so much in slighting the promises, it were more than sufficient: but besides, is there not this to testify how much you undervalue that holy and just one, that ye study more to have an outward conformity to him, than an inward ? We may call the Christians of the time Naphtali,—they are as a hind let loose, and they give goodly words, but they do not give Christ goodly practices. And there is this also that testifieth our undervaluing of Christ, that we slight so much secret and retired correspondence and communion with him. I suppose there are some that are here, whose consciences bear them record they do not exercise themselves unto godliness. And I shall only say that word which Gideon spoke in another case,— if God be with us, how then is all this come upon us ? Such a spirit of formality, such a spirit of laziness, such a spirit of hardness, and such a spirit of undervaluing of Christ! I suppose that if there were a chronicle written of all the lives of the saints that have been since Adam's days, and the Christians of this time shall read over all that chronicle, when they should begin and read the life of Adam, they might put this to the close of it,— my life is not like his ; and when they should read the life of Abel, they might put this to the close of it,— my life is not like his ; and when they should read the life of Enoch, they might put this to the close of it, my life is not like his. O ! to which of the saints can we go ? And if we should call, is there any that would answer you, thy life is like mine ?

But to come to the words; we told you at the last occasion that we spake upon them, that there were these things concerning the promises, holden forth in them. First, The rise of the promises is holden forth in these words, whereby ; or as we cleared, the word may be rendered by whom, which relateth unto Jesus Christ.

The Second thing concerning the promises, holden forth in the

verse, is die property of the promises, and they arc these fotu That tin- promises are free, holden forth in the words, n given unto hi: all the promises of the everlasting covenant are free, and not debt. There is that lM property of the promises, that they are unchangeable, holden forth in the word,^twa .• the gifts and caning of God being without repentance. And the 3d property of the promises was, that they were exceeding great. And the 4th property of the promises was, that they are exceeding precious.

The Third thing concerning the promises, holden forth in the word, is the advantage thai floweth to a Christian by the promises, that by them they might be made partakers of the divine nature,

And the last thing concerning them was, that when the promises were especially accomplished, it was then that roe hadet the pollution of the world through luet.

Now as for the Ant thing, via. the fountain and original rise of the promises, which is Jesus Christ, />// irlmm —in speaking unto this, we shall speak a little unto these two— First, In what respects Christ may be said to be the fountain and original of the promises. And we conceive he may be said to be so, let, because he purchased the promises unto us by his own precious blood. There is not a promise in all the everlasting covenant, but it is the price of the blood of the Son of God ; this is clear in Eph. ii. 12, 15, where speaking of the Gentiles, that they were strangers unto the covenants of promise ; he setteth down in the 13th verse, the way l>y which they were brought near unto the covenant, and had a right unto it, it was through the btood of his cross : and it is clear in Eph. iii. 6, that the promises of the gospel mere gwen /into us in Inn ; that is through the purchase of him, and his merits. And 1 Pet. i. 19, where we are said to be bought />// //is blood, or the promise of redemption was the price of blood. 2d///, Christ may be said to be the fountain of the promises in this respect, that he is the person unto whom the promises of the covenant are first made, and through him are made over unto us: this is clear in Gal. iii. l(i, The pro-mises />■• re given unto Abraham, not unto maun suds, hut as unto <<n, ; that is, Christ: and it is clear from 2 Tim. i. 9, where the promises of grace and salvation are said to b< given unto us in him before the world was made. It is true, that the promises are not given to Christ considered only as the Son of God, (for he had no other relation to US than the Father or the Holy Ghost,) but yet they are first made to him as the Mediator and head of the eh arch, and as that blessed day's man, King of saints, and the great Lord keeper of all the rights of the young heirs of glory ; and ire all receive of his fulness, and grace for grace, Sdly, There is this respect in which Christ may be said to be the fountain of the promises, that he it is by whom we have a right unto all the promises ; this is clear, 1 Cor. iii. 22, 23, where these two are conjoined, ye are Christ's ; and

then all things are yours. If once a soul close with Christ in the covenant of promise, there is not one promise in scripture but he may write this superscription above it, this is mine, this is mine. 4th///, Christ may be said to be the fountain of the promises, in regard that he is the person that applicth the promises, and maketl.

us to rest upon them and to believe them ; this David did acknowledge, Psal. cxix. 49, Remember the word unto thy servant, upon which thou hast caused me to hope. As if David had said, I had never believed a promise, except thou hadst caused me: and it is clear, Eph. ii. 8, where faith is called the gift of God ; even faith to believe the promises is the royal donation and gift of Christ. Zithly, He may be said to be the fountain of the promises, in that he quali-fieth us for the accomplishment of them. Christ giveth us strength to obey the condition that is annexed to the promises ; and Christ infuseth habitual grace in us, by which we may be helped to exercise faith upon the promises: so that grant all the scripture were promises, yet if Christ doth not help us, we would never believe a promise, and there would never a promise be accomplished unto us. (5thly, The last respect in which Christ may be said to be the fountain of the promises is, that all the promises of the everlasting covenant have their accomplishment through him, according to that word, 2 Cor. i. 20, All the promises of God are in him, yea, and in him, Amen. So that ye are to bless Christ, not only for the giving of the promises, but for the accomplishment of them also.

That which, Secondly, we shall speak to from this, that Christ is the fountain of the promises, shall be to press upon Christians these three excellent and soul-concerning duties :— The first duty is, that they would not have a light account of the promises, since they are the rivulets and streams that flow from that blessed ocean. O ! but if a Christian did believe that the promise he hath for his daily bread was bought with the blood of the second person of the blessed Trinity, would he not have an high account of that promise ? And let me tell you, it is impossible for the promises to be in an high account with you, till once ye reduce them into their rise, and to their fountain. But once know, that all the promises are sweet streams of love, that have run through the heart of precious Christ, and from whence they have flowed unto you : and then, when this is believed, how shall ye sit down and comfort yourselves in the promises, and rejoice exceedingly in them !

The second duty that we shall press upon you from this is, that since Christ is the fountain and original of the promises, be much in the application of the promises. And here I shall speak a little upon these three things. 1. A little unto the evidences and marks of those that have a right to apply the promises, and shall only name unto you these few. The first is, to be a person under convictions of sensible need and necessity of such a promise ; have ye convictions of such a necessity ? Then from that ye may infer, I have a right to the promises, and are not these glad tidings ? I know there are some under such convictions of their sins, that they think it boldness to apply the promises. But I would say this unto you, that if ye were under sensible convictions of your lostness, ye would give a world for an hair of a promise whereby to hang. Believe it, the exercise of misbelief is never at its height, till ye would be content to dig through the earth to get a promise ; and till we were at that, that our souls would pursue after them from the one end of the world to the other. And for the ground of this asser-

tion, that sensible necessity giveth a right to the promises, if ye will look to these greet promises of the everlasting covenant, are they veil to that Christian that is under a need ? Isa. lv. 1,3, and Matt \i. 28, where the great promises of the gospel are given out, and the invitation of Jesus Christ is unto those thai are meaty and l,,,irn lad ". Christ would account it an excellent courtesy, that ye should not dispute, but believe; and that ye would look upon your tie-. BS his call to believe the promises. 2. A person that hath an high account of the promises, hath a right to apply the pro-mises: let once your soul close with Christ by faith and love, and then you may with boldness close with the promises. I confess, if you were more in believing the promises, ye would have a higher and more full esteem of the promises. Would you know the reason that Christ is not accounted matchless? It is because of this, our hi cessitM - of the promises are not always within our sight, and our exercising of faith upon the promises is not our daily work. .'!. This looketh like a right to the promises ; that which is born in upon a Christian's spirit, when he is near God in prayer, and is under some Bensible exercise of his own infirmity, he hath readily a right to apply the promises: as for instance, when a Christian is debarring himself out of Christ, which is but an unpleasant exercise, to meet with a promise born in upon his spirit, that giveth him some ground of hope, that he may apply and rest upon Christ ; or when a Christian is fainting under affliction, and is like to give over, to meet with a word of promise born in upon his spirit, that doth uphold him in the day of his trial, he may probably conclude, he hath a right to believe that promise. 4. There is that evidence, persons that have an high account of the promises have a right to apply the promises; it is an excellent and most concerning work for a Christian to believe the excellency of the promises, when he cannot have the actual application of the promises: for when once B Christian Cometh to this, that the great things of the everlasting covenant are matchless in his eyes, then that is the valley of Achor, and a door of hope, that ere long Christ will apply them. 5. When a Christian hath great delight in the promises, when they are sweet to his taste, and are the refreshing and rejoicing of his heart, that is an undeniable sign that he hath a right to make use of such pro-\nur souls never refreshed by reading of the bound-covenant of love, and the sweet promises that are in it ? I would have Christians marking these promises that have upholden them in their straits; I would have them marking tin- promises that have been lively to their souls, and say, this once was my goodly meat, and made nu to ivjoice in the hoiue Of my affliction. And I would have a Christian marking the time of the accomplishment of the promises, in which he will see infinite wisdom shining, in ordering the accomplishment of the promises at such a time. And I would have B Christian marking the frame of his own spirit, when the promises are accomplished, (as ye will find often in scripture,) and by all this, you should find such a reviving and profitable delight in the promises, that should give a very full evidence of «"i! right unto them. I». LatUy, When B Christian under straits can

receive consolation from no other tiling, but all prove physicians of no value, and miserable comforters. When a Christian is convinced, there is no joy to be had under such a cross, but in the faith of the promises, that is an evidence that this person hath a right to the promises—I would only say, O beloved in the Lord! is not this your guilt, your undervaluing of the promises, and your little exercise of faith ? I would pose you with this, when last studied ye to apply any promise of the covenant of grace ? When last did ye exercise faith upon any of them ? Shall I tell you what is the practice of the most part of us ? We study perhaps to apply one promise, but for the rest of the promises we lay them aside, and do totally neglect them. We study to apply the promises of salvation, and of having redemption through Christ, but for the promises of sanctification, for the promises to help us to perform duties, for the promises to support us under the cross, for the promises to comfort us in our way to heaven, for promises in reference to all ordinary things, we are not much in application to these. O ! but if a Christian were believing the promises, he might sit down even while he is here, and sing one of the songs of Zion, though yet but in a strange land.

The second thing that I shall speak unto upon the application of the promises, shall be to propose unto you some rules, that you should make use of in the application of them, and I shall name unto you these. •

First, Study these four things, one is the faithfulness and truth of the promises, that such a thing is the saying of him that is the faithful witness, and Amen. This was the practice of Paul, 1 Tim. i. 15. The way how he was brought to make application of the promises was, 1. By laying down that conclusion, this is a faithful saying. So in Rev. xxii. from the beginning to the 6th verse, where there are great promises made, and much spoken to the commendation of heaven, this is subjoined to the 6th verse, These are faithful and true sayings of God. As if John had said, all that I have spoken concerning heaven will be to no purpose, except ye believe the truth of the promises. And this was the practice of David, 2 Sam. vii. 28, Thy words are true, O Lord; he subjoineth this unto the actual application of the promises. 2. Study the sweetness and excellency of the promises ; this was the practice of Paul, 1 Tim. i. 15, This is a faithful saying ; and then he subjoineth, and worthy of all acceptation. And this was the practice of David, Psal. cxix. 72, I have esteemed the law of thy mouth better than thousands of gold and silver. O ! such an opinion, to esteem the promises higher than thousands of gold. It is heteredox against the most part of you, that prefer the world before the promises of the covenant. And it was his practice, verses 103 and 162, / rejoice at thy word, as one that findeih great spoil. He had a higher account of the promises, than to divide the spoil after war. 3. Let the Christian study the necessity that he hath of the promises, that there is no way of winning above that necessity, but by closing with the promise, and laying hold upon it. 4. Lastly, A Christian should study the suitableness that is in the promises to answer his necessities, that if he be under need, there is a precious way of remedy manifested unto him by these.

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The second rule thai we would prescribe in the application of the promises is, thai ye do oo1 expecl sensible comforts immediately after ye have believed the promise. A Christian may apply the promisee,

and \<t \v;mt the joy and sweetness that is in them; this is clear, l'.,|. c\i\. 25, Mil si,nl cleaveth unto the ilust. There he is under much anxiety, and much sorrow ; and yel he is a believer of jhepromises in the meantime, as the words following do clear, quicken me according to thy word: be layeth claim to the promise : and this is dear in the 81s1 verse of that Psalm. My soul <l"ilt faint within me : there is much exercise of sorrow, and yet he is a believer of the promise; fat / Aope * n thy word. A Christian after he hath believed the promise would pul a blank in Christ's hand concerning the sweetness of the promise, to be made out in its own time. What is sense: It is the precious indulgence of Christ, thai he giveth to his own. I would press this upon you—prophesy nothing before your believing of the promise ; but having believed, ye may surely prophesy, that the promise shall be accomplished in its own time,

and the word that lie hath spoken shall certainly eome to pass. But

as I'm- Bense, as for quickening, as for comforting, as for receiving, ye must put a blank in the hand of Christ, to dispense these things to yon as he Beeth lit.

The third rule in the application of the promises is. that ye do not build your Faith upon this, that the promises shall be accomplished, because probability and reason seem to say the thing. I would say this to a Christian, that ye may oftentimes suspect the promise not near to be accomplished, when reason saith, behold the word of the Lord cometh ; and that oftentimes the Lord is nearer, when we begin to pass a conclusion, the word is not at hand, and the time of the accomplishment of the promises is not near. Certainly, many times before Christ accomplish the promises, he will teach us to be living above sense and reason ; and he will have reason to submit to faith, he will have probabilities to contradict the accomplishment of the promises, and when probabilities are furthest away, that is bis time to work ; this is clear in these two signal deliverances of the people of Israel from Egypt and Babylon, Kxod. iii. 1. 5, and Ezck. xx.wii. at the beginning. And, therefore, as a Christian would not quit bis hold of the promises, because dispensations seem to contradict the accomplishment of the promise, and he sometimes crictb out. why art thou become unto me as a Jyar, and as trains thai faUf so on the Other band. \e arc to build your faith upon the promises, and not

upon dispensations, even when favourable, seeing that we know the way that Christ taketh many times to accomplish the promises is by contrary means to our apprehension; his paths are in the whirlwind, and his footsteps are not known. And may we not cry out, who can take ni> the way of God, whose ways an- man' subtile man the way of an eagle in the air, or the way of a serpent upon a rock, or the way of a ship upon flu' sea f fyc.

The fourth rule that we would prescribe unto you in the application of the promise is, that ye would close absolutely with the promises; I mean, without limiting ofthe holy One. There is limited closing with the promise, which is the frequent exercise of our hearts ;

we will close with the promise, but with this restraint upon Christ, that whensoever we begin to believe the promises, all things might go as we desire, and this is the great occasion that we do so frequently reject our confidence, and do refuse our hope, when God doth not answer our peremptory expectations.

5. We give you this rule, that ye would eye Christ much in the application of the promises. There is a three-fold sight of Christ, that a Christian should have when he applieth the promises : 1. A Christian should have a sight of the boundless and condescending love of Christ, that so he may be constrained to hope, and may be constrained to love. 2. A Christian should eye the faithfulness and unchangeableness of Christ, that what his blessed lips hath spoken, he will also do, and what he hath said, he will likewise bring to pass. And, 3. In the application of the promises, he must eye the onmi-potency of Christ, that what he hath said, he is able to bring to pass. And O ! when shall we have occasion to sing that song, What hath God wrought for us ? —which was the song that Balaam sung, who yet was but a profane wretch.

6. There is this rule that we would prescribe unto you in the application of the promises, that a Christian, after he hath applied them, would be much in the exercise of prayer for the accomplishment of these promises. This was the practice of David, 2 Sam. vii. 27, when God is passing many precious promises, David doth subjoin that word, Therefore have I found in my heart to pray this prayer. And we see in Ezek. xxxvi. 37 s along that chapter, God is passing most excellent promises, and yet in verse 37, this is subjoined, For all those things I will be enquired of by the house of Israel. And in Jer. xxix. 10, 12, where the time is coming when God would accomplish his good word, (as he speaketh,) that is subjoined in verse 12, Then shall ye call upon me, and seek after me. And Dan. ix. 2, 3, when Daniel knew that the promise was near the time of its accomplishment, then he set himself to prayer and supplication, to seek the

face of God. I would say these three words to a Christian : 1. The smallest mercy that a Christian meeteth with, if he can call it Samuel—that is, the son of prayer ; and if he can call it Isaac—that is, the child of promise ; he may then, and doth ordinarily receive much consolation in that mercy. O ! but a mercy flowing to a Christian through a promise, if it were but a drink of cold water, and a piece of brown bread, will be more excellent cheer than all the dainties of the kings of the earth. O ! but to eat and drink, taking these things as the accomplishment of the promises, this would make us eat our bread with singleness of heart, and much cheerfulness. And there is this, 2dly, I would say unto you, when a promise is accomplished, and a Christian is not much in the exercise of prayer, in the accomplishment of it, one to a hundred if he lose not the sanctified use of the accomplishment of that promise. Ah ! know ye not, that a promise when it is accomplished, may be a curse to a Christian ? That word is most terrible, Mai. ii. 2, / ivill curse your blessings. And the last word that I would say to this is, that a Christian who believeth the promise, notwithstanding that dispensations seem to contradict it, that pi'omise shall be made most refresh-

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ful unti> his spirit, when it is accomplished. ()! but a Christian

that never bad much jealousy, nor much Staggering about the aeenin-

|ilislunent of the promise, when it cometh, it will In- most refreshful onto him. And believe it. there is not an hour*- entertainment of jealousy aboul the accomplishment of the promise, but will impair the Bweetnesa of the promise when it is accomplished, except bo far that the transcendent and free love of Christ a Been in the accomplishment of them, notwithstanding our misbelief.

The last rule that I shall offer a Christian in his application of the promises is. when ye meet with objections that ye cannot answer,

but do silence yon, 1 will tell \ on what ye should do with them

misken these obstructions, and lay them by :—this was the practice of believing Abraham, Rom. iv. 19— Hie considered not his own body being weak, and tin- deadness <>t' Sarah's womb. The weakm

his own body, and the deadness of Sarah's womb, were so strong objections in the way of the accomplishment of the promises, that he could not answer them ; and the way he took to refute them was. he did not consider them; he forgot, as it were, those objections, and went about his duty.

The third thing that we shall speak to in relation to tin' application of the promises, shall be somewhat for helping a Christian that is Btanding at too great a distance to get the promises applied.

First, A Christian that would he much in the study of these experiences of the faithfulness of God. and what others have met with, when In- begins to apply a promise, may be helped in the faith of applying promises, by beholding those great records of the faithfulness of God that are extant. This was the way the angel took with Mary, Luke i. .'>'!, where helping her to believe that promise, that of her should be born tlw Messiah : this is the way that he strengthened her,— thy cousin Elizabeth is now with child, and hath gone six months, even shr that teas called barren. And I shall only name these two places in Scripture, which may help you exceedingly, and Strengthen you to believe the promises upon this account :—1. There is that word in Exod. xii. 41, and 51,—it is a most remarkable saving,— At tin- mil offt>ur hundred and thirty years, on that same very day, (there was not one day missed after the time that was set. but accomplished.) in that same very day they came out; —and this is marked in verse .51. again. 2. There is that word. 1st Kings viii. ,")li. where Solomon, when he is singing most sweetly to God, taketh an observation of this,— Lo, (saith hi') there hath not failed one word that God hath spoken to you by his servant Moses.

Secondly, Ye should be much in the consideration of your own experiences, that m>u have in the accomplishment of the promises formerly : this was David's way that hi' took to strengthen himself to believe the promises.— he that hath delivered me from the rage of

the lion, and thr / aie of' the liar, nil/ deliver me from this uncircum-dsed Philistine, 1st Sam. xvii. 35, .'$7. and 46: and this was the practice of the Apostle Paul, 2d Tim. iv. 17. IS. God hath dcHeerctl mi- from tlw cruel lion ; and from thence he Bubjoineth, and thr Lord

will deliver me from every evil work} —and tins was his practice, 2d Cor. i. 10, where these thre< are sweetly knit together,— Gad hath

delivered me, he doth deliver me, and he shall deliver me. There is not one experience of this kind but preacheth that unto you, O ! believe the promises, and do not call in question his faithfulness.

Thirdly, There is that help, that ye study much the excellency of the promises ; that is the most noble and excellent way to move you to apply the promises, according to that word, Psalm cxix. Ill,/ have made thy testimonies my heritage for ever; and the ground often is that, because they are the rejoicing of my heart. The sweetness of the promises would engage our hearts to apply them. And there is that fourth help,—a Christian should study the omnipotency of God, that he may be helped to believe, and apply the promises ; this is clear in Zech. xii. 1, where God, going to many excellent promises, ushers in that discourse with high and majestic descriptions of his power, that he stretcheth forth the heaven, and layeth the foundations of the earth, and formeth the spirit of man within him ; —and this was the practice of Abraham, Rom. iv. 21 ; the way how he came to believe the promise,— he counteth him able that made it, that he might perform it. 5thly, For your help in applying the promises, study much the unchangeableness of Christ, and his faithfulness : know that he is the same yesterday, and to-day, and for ever. This was the way that Sarah came to the faith of the promises, Heb. xi. 11, She believed ; and the ground of it is, that she judged him faithful that had promised. There is not an act of mis belief that a Christian falleth into, but saith, that God is not faithful, and that he is not true.

Now, the last duty that we would press from this point, that Christ is the fountain of the promises, is that we may have a high esteem of the promises, even of Jesus Christ, in whom they are yea, and Amen. And I shall close at this time with this :—Are there not many here that have no respect unto him, who is that faithfulness, and the Amen ; who hath promised us himself and all things ? And if ye will not take with the challenge, let your hearts but answer these two or three things :—1. Hath not the loss of things in the world affected your hearts more, than ever absence from Christ did ? Hath it not ? And can such a soul say, I have a high account of the Promiser ? Is it possible that these will mourn more under the absence of their idols, than for the want of him—that they can have a high account of Jesus Christ ? I am persuaded of this, there are some merchants, that the loss of their goods at sea hath diverted them from their night's rest; and yet, absence from Christ never diverted them from their sleep one hour. O ! when did love to find out Jesus Christ, and to enjoy his fellowship, make you rise up in the silent watches of the night, and to pursue after him ? 2. Have not your souls delighted more in the enjoyment of the things of this world, than ever they did in the enjoyment of Christ ? Is not this true, that the increase of wine and oil, and of silver and gold, hath affected your hearts more with joy, than ever Christ did ? And have you a high esteem of the Promiser ? 3. Are you taking delight to entertain fellowship and communion with the Promiser ? Is this true ? When went you to your prayers, but ye wearied ere ye went away ? And have you a high account of the Promiser ? Is

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not that the language of your hearts, <) when thall the Sabbath be overt mill when shaUihe new //"»<// he gone, that J may pursue after imi idolsf I WOuld pose you with this, —if then' were no eve to

take notice of you, would you ooi slight secret prayer? Would you not Blight family-prayer? We love not to serve .Ions Christ. I know there are atheists lien-, that would love to go to heaven without faith, love, prayer, and repentance; they would love to go to heaven bj a waj never one went before them. Ami now I .-hall Bay but this one word to you that are the heirs of the promise, ami have the blessed expectation of heaven, whatever the world do esteem of him,—O remember and comfort yourselves in the thoughts of the blessed dav, when Christ, after he hath passed the sentence of condemnation upon the wicked, shall go in upon the head of the troops of the first-horn, they shall walk before as through the ports of the

New Jerusalem, having crowns of immortal glory upon their heads, —and then shall follow after him his angels.—and then shall follow after him the blessed company of the first-horn, every one having the harps of Grod in their hands, and they shall he sinning as they enter in through the ports of the city, Hallelujah unto hint that was dead, and Is alive, and mne liveth Jin' evermore. O ! to believe that day, when first we shall enter in through the streets of the New Jerusalem—when we shall be clothed in white robes, having crowns upon our heads ;—O such a day ! if it were believed, might make us often shake our glass, and stretch out <>ur necks, (as the word is, Rom. viii. 19,) till once we saw that blessed day were approaching to us. There is no wearying in heaven ; the promises are now accomplished unto them, and they are inheriting the promises. When shall that word be accomplished, or when shall we have occasion to say it ? Mark i. 37, Behold, all men seek after thee. 0 the word that these disciples spake to Christ! O! study to love him—study to believe on him; for, be persuaded, he is upon his way. And I shall say no more than this,—that all the promises that are within the bonds of this everlasting covenant are. Yea and Amen, in an embraced Christ, and laid hold on by faith: so. I say. all the curses that are in Dent, xxvii. xwiii., and all the curses that are within the volume of the book of this covenant, shall he Yea and Amen, in a despised Christ, and not laid hold upon by faith.

SERMON III.

1st Pett.h i. 4— Winn In/ arc given unto iis exceeding great and precious promises, that l»j these you might lie partakers of the divine nature, having escaped

the corruption that is in the world through lust.

SOMETIMES the soul of a Christian doth move in the paths of God, ami in the way towards Zion. OS the chariots <>/' Ammtnadab, when they are under the soul-enlivening and quickening influences of

heaven; and sometimes the soul of a Christian doth move in those blessed paths, as Pharaoh's chariots, they drive most heavily, when there is a cloud between the precious face of Christ and them. And we conceive, that sound and spiritual exercise of faith upon the promises would make a Christian's motion more swift towards heaven. We grant, Christ hath three different ways of guiding- sons and daughters unto glory :—1. There are some that Christ carrieth to heaven in a chariot paved with love, that all alongst their life they are living within sight of that promised land, and are taking up with the refreshing of heavenly joys ; such a one was Enoch, who spent his days in walking with God. 2. There are some that Christ guideth to heaven in a chariot that is drawn with speckled horses ; they have mixed dispensations of sorrow and joy attending them in their walk, and they have a winter and a summer—they have a night and a day ; and such a one was Job. 3. There are some that Christ carrieth to heaven in a fiery chariot, that alongst their life they are under distracting terror of the Most High, and are living perpetually to their own apprehensions, upon the borders of hell ; and such a one was Heman, whom Christ thus guided to heaven. However, if we shall go there, we need not much dispute the way how he came, for he doth all things well. And upon the other part, Satan hath three different ways of guiding souls unto everlasting torment, —there are some Satan carrieth to hell in a chariot of delusion, making them believe they are still going to heaven; and such are the hypocrites in Zion. And I shall say, I think that chariot was never so filled, as it is in these days. O fear that anxious disappointment that many of you, it is like, will meet with! An hypocrite hath strong hopes—he hath strong idols—he hath strong delusions, —these are his three attendants. And there are some that Satan

carrieth to hell in a chariot of profanity, and ignorance of God,

whose judgment goeth before hand, —and they are known that they are going there. And there are some that Satan carrieth to hell in a chariot of civility, whose religion stands in this,— concerning the letter of the law to be blameless. And certainly, believing of the promises, and studying to exercise faith upon them, is that which might prevent many of those damnable soul-destroying and murdering delusions that are withha some of our breasts. There are three things in Scripture that are called precious :—Christ is called precious, 1st Peter ii. 7- Faith is called precious, 2d Peter i. 1,— To you that are partakers of the like precious faith with us. And the promises are called precious, in the words that we have read. And faith, as it were, hath two blessed eyes ; by one of these it beholdeth Christ, and by another of these it beholdeth the promises, and fixeth itself upon them. O Christians and expectants of heaven! would you know what is the rise of all the sad things that have befallen you in these days ? It is this, in short,—ye believe not the promises. O Christian! what is the reason that ye carry not your crosses with patience ? It is, because ye believe not the promises, by which your souls must be upholden in the day of your affliction. O Christians! what is the rise of your little mortification ? Is it not, because ye believe not the promises ? For by them ye should

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/«• made partaken rfthe divine nature. ©Christians! whal lb the ground thai ye praj bo Little, and that yon praj with bo little buc-Lb it Dot, because ye believe Dot the promises? A Christian, when he goeth to pray, should take these two things along with him :—I. The Bensible convictions of his necessities. "J. The ]>rt-cious promise thai is given to answer thai aecessity:—the om would provoke fervency, and the other faith. Are there doI Borne here, that know n<>t whal it Is to pray upon a promise, and that maketh you to pray to bo Little purpose? 0 Christian! whal is your of your bo much Borrow, and of your bo Little spiritual comfort? It is, thai ye believe not the promises. It is do wonder that your name is called Marah, because ye exercise doI faith upon the precious promises of Cod. I think without wronging you, or any that are here, I doubt much it' ever Christians had Buch hearts a- the nmst part ofus have. O ! what a heart is that, that can neither pray nor praise f Both are Like mysteries unto them. What a heart is that. () Christian! that can neither believe promises, believe threatening*, nor obey commands? What a heart is that, thai can neither sorrow for sin. nor rejoice in God ? And what a heart is that, that neither loses Christ when he is present, nor can long for Christ when he is absent? And what a heart is that. () Christian.-! that can neither love heaven, nor can fear bell? And are there not such hearts with us. even with us. that are here this day?

At the last occasion, we Bpakeupon these words : we spake a little to the first thing in them, which was the rise and the origin of the promises, holden forth in that word, whereby, or by whom. The second thing in the words was, the properties of the promises; and we told von. that there were four holdeii forth in the words. The

first property of the promises is, that they are free, which is imported

in that word, are given —all the promises of the everla.-t ing covenant

being the precious and free gifts of God. Hence you will see. thai oft-time- the tenor of the covenant of grace runs upon that strain,— J will give you, as is clear, Jer. xxxii. .'51), 1 will give you one heart ; and l'./.ik. vw.i. 26, / will give you a new heart ; and Ezek. \i. l!», J will give you an heart of flesh. It is the strain of the language of the covenant of grace, to give.

Now. in speaking upon thisjfrsi property of the promises, to wit, their freedom. I shall speak a little unto these two:— 'Ihv/irst thing -hall he. to point out unto von the way how a Christian may win to the distinct uptaMng of the freedom of the promises, and then 1 shall from thence press some duties.

In -hoit. a- to the first. —we conceive that a Christian may win to the distinct uptaking of the freedom of the promises, l\ these considerations:—1. bet a Christian east hi.- eyes upon the sweet

pise and spring, or fountain, of the promises, and there he will Bee

their freedom Bnining mosl clear; for what is the fountain of the promises? I- it not the boundless and everlasting love of Christ ? —this is clear. Dent. \ii. 8, where God, giving a reason of all the great things that he hath performed lor them, Betteth down the rise

of it because J loved you, Baith he. And again, the ground of this

and it is clear, 2d Sam. vii. 2, where David, having perceived many precious promises, setteth down the rise of all these in that verse,— For tin/ word's sake, (saith he) and according to thine own heart, hast thou done all these things, to make them known unto thy servant.

And it is clear, Ezek. xvi. 8, where God calleth the time of entering into covenant with them, a time of love. That love was eminently shining in that day, when God did condescend to covenant with them ;—and hence, ye see in Scripture, that the promises are called by the name of mercy, Micah vii. 20, To perform the mercy to Abraham, which is the promises ; and they are so called, because mercy and boundless love is the sole fountain and spring of all these promises. 2dly, Consider the persons who have a right to make use of the promises. Must not the promises be free, when the proclamation is upon these terms, Rev. xxii. 17, Whosoever will, let him come ? There is nothing to give you a right to the promises, but only a willingness to embrace them; if ye will, ye may take them, 'idly, Ye may read the freedom of the promises in this, that any condition which is annexed to the promise, Christ giveth to the believer strength to perforin that condition. It is known that faith is the condition of the promises ; and it is certain, that Christ giveth a believer that condition, as well as he giveth him the promise; Philip. i. 29, To you it is given to believe ; and Eph. ii. 8, It is the gift of God. It is impossible for a Christian to perform the condition, except Christ, who is surety for him, did perform it. 4thly, Ye may read the freedom of the promises, if ye consider the time when the promises are accomplished ; it is often at such a tune, when the Christian hath been, and is under, no very spiritual frame. Hence ye will see, in Ezek. xvi. 60, 61, that when the promises are accomplished, then God requireth confusion and blushing of face, because of their former ways ; and Ezek. xxxvi., when the promises are accomplished, then that is the time when the Lord calleth them to remember their own evil ways, and their doings that were not good ; —yea, he will have them, and all the world to know, it is not for their sakes that he doth this ; therefore he commandeth them to be ashamed and confounded for their own ways, or the posture they were in when he accomplished his promises ;—and if there were no other thing to speak the freedom of the promises, but the tristing of the accomplishment of them with such a frame, it were more than sufficient. But, besides this, see David's practice, 2d Sam. vii. 18 ; he readeth the freedom of the promises from his own imperfections, What am I, (saith he) and what is my father's house, that thou shouldst have brought me hitherto ? —and even in the same text, there is an emphasis in that word, to us — whereby are given to us, as if the Apostle did say, to prove that the promises are gifts, I can bring no other argument so strong as this,— they are given to us.

Fifthly, Ye may read the freedom of the promises, if ye will consider and take up the infinite fulness and all-sufficiency of the Pro-miser, that there is nothing without himself that can persuade him to give such promises. Hence you will see, Gen. xvii. 1, when he is making the covenant with Abraham, he putteth it still in the frontispiece of the covenant,— I am God all-sufficient ; as it were to put off

all thoughts of merit thai Abraham might have; and that Abraham might be persuaded of this, that there mi no imaginable perfection in himself that could be the ground and rise of such promises. And

there i- that Uutfa, from whirl: ye may read the freedom of the promises, if ye consider the greatness of these promises \ it' they were of a lower nature, then were it less to be wondereil. it' merit should oome in and plead for itself; but when a Christian shall compare himself, and the greatness of the promises together, he cannot but

then sine- that blessed song,— These are the gifU and donations <>f

(,',,(/, ami what am L and what is my father** house, that thou hast brought air hitherto Y

Now the tecond thine- that we proposed to speak to is, to press some duties upon you from this, that the promises are free; and we shall lav before von these three: —'The first is. that since the pro-mises of God are free, then, as you would not destroy your own souls, be much in making use ami application of the promises. Are not the promises your life? Did not all the saints that went to heaven before us, go to heaven living upon the promises ? There was not a step of Abraham's life, but he walked with a promise in it ; there was not an affliction that Abraham met with, but he took comfort to himself from the promises. And I shall remove these two mi-take- that are incident to Christians in the application of the promises, even from these grounds, that they are free.

The first is this :—There are some Christians that will not apply the promises, because they are under the convictions of their own infirmities, and of their own baseness; so that, when we press you to believe the promises, ye reject this council, because you consult with your own infirmities. This was the practice of David, Psalm wii. 1, Our fathers trusted in thee; they trusted and were delivered .-but he durst not, in the 6th verse, Jhd 1 am a worm, and not a

n,,,,, / am a reproach among the /><<>/i(e. And it is the same

divinity that is in these days, when we press you to believe the promises.'because of the great cloud of witnesses that hath gone before you, that believe the promises. () ! say ye, if I were like David and Abraham, I would believe the promises; but truly David said that

same, that lived before von.—if I were like my lathers. 1 would believe the promises ; but I am not like my fathers. And therefore 1 would Bay to you these two words:—

1. Are you inferior or short unto David in holiness, or necessities ?

We do not question but all of yon will answer, we are not inferior to David in necessities, but in holiness ; then. si\ ye, if we be not inferior to David in necessities, but in holiness, make use of the promise- : for as we cleared the last day. necessity giveth a right in making use of the promises.

2. I would say, I am perfectly persuaded that sensible necessity WOuld cut short maiiv of OUT formal debates in dosing with the promises: necessity (as ye use to Bpeak) hath no law, and necessity hath no manner. Let me say that to you who will not dose with the promises, that if \ e were under sciisihle necessity, if Christ should forbid von to close with such a promise, ye would close with

it, though he forbade you, as the woman of Canaan did; there is

nothing; but sensible necessity will overcome it: necessity never disputes it right, for it goeth over the belly of such a dispute; it presently makes use of that, that its need calleth for.

Secondly, There is that other mistake amongst Christians in believing the promises, that they want the qualications annexed to the promises, and therefore they dare not believe the promises, especially that promise of closing with Christ ; they think they are not under such a deep measure of humiliation, of sorrow for sin, nor under such a lively apprehension of the excellency of Christ. And I shall say but these six things unto those that will not close with Christ, because they want qualifications, or at least, have not those qualifications after such a way. First, Let me tell thee, O Christian ! that thus disputes!,—go between the first step of a Christian's way to heaven, and the last, and see if ye can behold a grave upon which this is written, Behold, here lieth a man or woman that came to Christ to embrace him, and he would not receive them. Did ye ever behold such a grave as this ? And why then do you so much dispute ? Will ye take a trial of Christ, whether he will refuse you, if ye come ?—and if he refuse you, sure I am, he will do that which he never did to any before you. The second thing I would say to such is, that the want of such degrees of such things ought not to be a ground of your not closing with Christ; for if ye had those qualifications that ye require, ye would maintain the same disputes that ye do now: for when we desire you to close with Christ, ye answer, that your sorrow is not come to such a height as it ought, nor is your humiliation come to such a height as you pitch for yourself to come to. O Christian! if ye come to ten times more, and yet ten times more, ye would have the same dispute then which ye have now; and the ground of it is this, the more that a Christian hath real sorrow, he will oftentimes be more in the apprehension that he hath no sorrow. Thirdly, If ye want the qualifications that are required in those that should close with Christ in the covenant of promise, then come to Christ to get those qualifications. I would only ask at you, think ye to spin sorrow for sin out of your own hearts ? —think ye to spin humiliation for sin out of those wretched breasts of yours ? Ye must come to Christ for sorrow, as well as ye must come for life.

Fourthly, All those qualifications that are annexed unto that promise of closing with Christ, and coming to him, point out rather the qualification of them that will come, than the qualification of those that ought to come. Ye read such a command as that, Come unto me, all ye that are weary and heavy laden. O! say ye, I am not weary, and I am not under the burden of sin, therefore, I cannot come. I will tell you what is the real meaning of that command,— Christ inviteth those who have the greatest unwillingness, to come and get willingness ; but withal, it sheweth this, none will come to get rest from Christ, but those that are first weary ; and that this is the Lord's method of working, first to make weary, and then to ease ; but no such matter in his word, that first we must have a weariness of our own making, or else he will not receive us. Now, but when ye come, ye will be weary, and he will receive you.

Fifthly, Lei me Bay to you who thus dispute, make your want of qualifications the very ground of your closing with Christ. 1 -hall, liui in three places, lei you Bee this atrange arguing of faith in closing with the promises : there is that. Psalm d.11, IS, Let thy truth continually preserve me i thai is, letthj promises be accomplished, and made lively unto me, which are mj preservation. And would ye himw the ground and reason that he annexed onto this : for, (saith he) innumerable evils compass me about — they have taken such hold of me, that 1 am not able to look up. He maketb hi- rery want of qualifications the ground of his closing with the promise, and seeking the accomplishment of it. And there is thai Becond expression which is most wonderful, Psalm \w. 11—David prayeth for the accomplishment of that promise, pardon my sin, upon that very same account, because if is very great. And I shall give you a third place, in which the arguing by faith is most mysterious—Exod. xxxiii. compared with Exod. xXxiv. 9« In the first place, God de-nit'th the accomplishment of the promise, of going up amongst the people : and the ground he giveth of it is. Because, (saith he) ye are a stiff-necked.people; and, chapter xxxiv. !). when Moses is praying for ihe accomplishment of the promise, that God would go amongst thrm, he taketh that mv\ same argument out of the mouth of God, Go »/> amongst usj for, (saith he) we are a stiff-necked people ; God said. //'■ would not go up, because they were a stiff-necked people: and Moses desireth him to go, because of this. There is this, lastly, that we would say unto you that so much dispute—if ye would have those qualifications that ye want, ye should study to close with Christ 1>\ faith. Would ye have sorrow for sin?—then believe. Would ye have high thoughts of Christ? —then believe. Would ye have humiliation? —then believe: for believing is a mother-grace unto

all these.

The second duty that we would press upon you from this consideration, that the promises are free, is, that when the promises are given to you, and are accomplished, ye would study to be denied to any merit in yourselves, which we maj suppose to he the rise of the giving or accomplishing of the promises. There is nothing thai a

Christian receivcth, but is a fruit of infinite love. There is not a

conviction that tristeth a Christian, but is the fruit of infinite love. There is not one real sigh for sin. but is the fruit of infinite love.

There is not one blink of the precious countenance of Christ, but is

a fruit of infinite love. 'There is not the least degree of hatred

againsl sin. but is the fruit of infinite lose. There is not the hast

promise thai is accomplished unto you, but is tin- fruit of infinite love. So that, upon your receipts from (iod, there is reason to sing

that soul;. Not iiiitn us, liut uutn thrc ilntli belong the glory. And,

therefore, I would press this upon you, 0 Christians! reduce all

your mercies unto the fountain, and there sit down and pen song's of

everlasting praise unto him. Will ye hut take a new of this—

there is not one hit of bread that ye eat. that is within a promise,

but is a mercy that cometh running to you through the mercies and

tender heart of Christ : his heart is the fountain of all our niercio, .ind lhe\ sweetly stream out of that precious fountain : so that, if ye

had no other thing to commend your mercies from, but that is a gift of the heart of Christ, ye may take it in your arms upon this account, and solace yourselves with it.

The last duty that we would press upon you from this consideration, that the promises are free, is this, ye should be studying to close with Jesus Christ, that is promised, and freely holden out to you in the gospel. O sinner of eighty years old ! O sinner of sixty years old ! O atheist of forty years old! and O sinner of twenty years old and downward ! I do hereby invite you, as the ambassador of Jesus Christ, to embrace Christ freely offered to you in the promises ; yea, I do invite you—by all the virtues of that noble Plant of Renown— by that everlasting love that dwelleth in his precious heart—by all the sufferings and Avounds that he received—by his eternal glory— and by all the blessings and joys of heaven—and by that love that ye owe to your precious and immortal souls—that ye would come and embrace him freely offered to you in the gospel. And for the further pressing of this, and for clearing' the way of your closing with him, I shall, first, propose some gospel mysteries, and sweetly-agreeing contradictions, (\i so we may speak) held forth in Scripture. 1. Come and buy Christ, and yet buy him without money : that is, come and receive Christ, and ye shall have as unquestionable a right to him, as if ye had boug-ht him ; that is, to buy him without money. Ye have nothing to commend you to Christ but necessities, and necessities bid you go, and Christ biddeth you come,—why then will ye sit that call ? 2. What a gospel-mystery is that, Ye are to buy Christ, and he is above price ! —there is nothing that we can give to buy that pearl of great price, and yet we must buy him : then the meaning is, Come, and buy Christ by faith, and by forsaking your idols—this is all the price that he doth require for himself ; and so he requireth nothing of you, but what he himself doth give, or what is both your duty and advantage to forsake, and which is no gain for him to receive. Christ is not enriched by your hearts, and by giving your consent to him. 3. This is a gospel-mystery, that we are to buy without money and without price, and yet to buy with a price! according to that word, Prov. xvii. 16, There is a price put in the hand of fools to buy wisdom. And what is the meaning of that, to buy with price, and to buy without price ? It is, in short, this,—though Christ be offered to you in the gospel freely, ye must not sit down, but be active in closing with him. What is the price that Christ requireth of you ? It is even this,—that ye would forsake your soul-destroying idols, and that ye would forsake your former evil ways, and take hold of the present opportunity for embracing him. And O cursed shall the heart be, that will not embrace Christ! O but to have him one hour in our arms, is well worth ten thousand eternities of the enjoyments of all things that are here below !—ye would never open your arms again to another lover, if once ye had him between your breasts. O but a sight of him that now is the eternal ravishment of all that are above, would transport your hearts with joy—with delight and admiration above all expression. 4. There is this gospel-mystery, by which we would press you to embrace Christ,—a Christian must buy Christ, and yet

must have him freely. Lb there not an inconsistence, do yon rap-between buying and haying freely ? Bui I would say this to clear it,—Christ is l>< >t 11 the Beller, he is the warp, and he is the buyer. Chrisl presenteth himself unto your hearts, and he desireth to sell himself, and he persuadeth, and freely enabieth you to buy him. I will tell you what Christ dotli, lie standeth without our heart-, and within our heart-: he standeth without, and knocketh by the Wdrd. and he>tandeth within, and openetb 1>n hi Spirit. Christ

both commandeth andobeyeth, both within door- and without doors,

and all this he doth freely.

The second thing I shall Bay to persuade your heart- to take Christ, freely pr ised and offered onto you, -hall he tin-.—will ye

consider that there is willingness in the heart of Christ to take you. I sh ff.ll give you these six things that speak out Christ's willingness to receive von:.— 1st, Doth he not command yon to come and receive him? And if he could multiply objections throughout eternity, \\h\ ye should not close with Christ, ye may cut them all asunder with this knife. This is his commandment. And doth he not command von. Matth. xi. 28, Come imto me all ye that labour? and I-a. It. 1, Ho, every one thai thirsteth, come ye to the waters ? 2dly, He doth regret and deeply resent it. that they will not come. I think Christ never wept so bitterly, as on that day when he wept over Jerusalem, that they would not embrace him. Luke xix. 12— If thou hadsi known, even thou, at least, in this thy day, the things that he-long until thy peace ; and John v. -in, Ye will nut come unto me, that ye may have life. O what think ye can be the rise of this, that C'hri-t should sorrow, because ye will not give up your hearts unto him ? Doth he increase his gain, when ye give him your hearts ? No, certainly ; but be cannot endure the madness in you, that ye should forsake your only gain. 3dly, Would yon do Christ a joyful turn, and make his heart glad ?—embrace him : this is clear, Luke xv. 5, that when he lindeth the sheep that is going astray, he re-tinnitli rejoicing. 1//////, I shall say more unto you,—would ye make all the persons nf the blessed Trinity to rejoice? Would ye make all the angels of heaven to sing ? Would ye make all the saints that are round about the throne to exult forjoy? Then giTC your hearts up to Christ, and close with him in the covenant of promise; according to that word, Cant.vi. last verse. Return, return, O Shuiamite .' Return, return, that we may Innk upon the*. Four times that command is repeated, return : and the great argument with which he hacketh it is, that all the persons of the Trinity may rejoice, that we may look upon thee. Sthly, Consider how he hath condescended tu ghre himself at a very low rate. What will ye give fin- Christ ?— () sinner ! what will ye giT6 for him ? Would ye give the world for Christ? 1 will tell yon what ye will get Christ tor: —ye will gel liim for a \er\ Look, I-a. xlv. 22, IdOok until me, 0 all

i/r rials qf the earth .' And think ye not that is a matchless mercy, that the thirty-threi years' Bufferings of Christ —all the pains and tortures of his heart his being under the nnsnpportablc wrath of an offended Cod, the fruit of all that would he yours for a look .-Will ye deny that to Christ ? 0 do you BTer think to find a more

down-coming market ? Yea, Gthly, doth, not this speak an admirable willingness to have you ? He is to give you that look. It is impossible for these wicked eyes of ours ever to give precious Christ a look ; and therefore, he hath promised to give that to us, that we may give to him, Zech. xii. 10— They shall look to me. That very look ye are to get from Christ; and ye see it is within the compass of a promise. Lastly, That speaketh Christ's willingness to receive and take you, that he doth not take the first refusal. O Christians that are now in Christ! if Christ had taken a hundred refusals from you, ye should never have been in heaven ; but he waiteth for an answer, and doth not take us at our first word ; according to that word, Song v. 2, / am wet, (saith he) with the drops of the morning, and my locks with the dew of the night. He was long knocking at her heart, and staid a long time there patiently, suffering all the injuries he could meet with. And I would only pose you :—Think ye that if one of the richest of you were suiting a very poor woman, and she refused you so many times, would your proud heart submit to take her ? And yet how oftentimes hath the precious heart of Christ submitted to so many affronts and refusals that we have given him ? I think, if it were possible, Christians would wink when first they behold Christ upon the day of their espousals. For, I suppose, there wdl be a great dispute between shame and love, desire and confusion : shame will make you close your eyes, because you have oft-times undervalued that Prince, and yet love will not let you close them. Desire will put you to look, though reflecting upon your former ways, and will make you blush and be ashamed.

Thirdly, To persuade you to receive Christ in the offer of his free promises, I shall but say these three words, and close :—1. Look to these excellent gifts that Christ bringeth with him—he bringcth justification with him, and is not that an excellent gift ?—he bringeth sanctification with him, and is not that an excellent gift ? he

bringeth joy of the Holy Ghost with him, and is not that an excellent gift ?—he bringeth the love of God with him, and is not that an excellent gift ?—he bringeth patience under sufferings with him, and is not that an excellent gift ? But why should I name what he bringeth ? He bringeth himself, and all things, and what would you have more ? O but for one saving blink of his face ! it would make your hearts lay down your enmity that you have maintained so long. 2. O Christian ! that ye may close with Christ; do but remember the happiness that ye wdl have in embracing him. I told you not long since, and now I put you in mind again, that there is a six-fold crown which shall be put upon your head. Would ye have long life ?—then come to Christ, and ye shall have a crown of everlasting life. Would ye have glory ?—then come to Christ, and ye shall have a crown of glory. Would ye have knowledge of the mysteries of God ?—then come to Christ, and he shall crown you with knowledge. Would ye have eternal felicity, and an uninterrupted happiness ?—then come to Christ, and ye shall have an immortal crown. Would ye have holiness and sanctification ?—then come to Christ, and ye shall have a crown of righteousness ; yea, he shall put a royal crown upon your head, a crown of pure gold ; and

then tliat word shall be accomplished to the lull. Zech. iz. 16, Then shall they be as ike sin,us of a crown lifted up. and as "» ensign upon the land. <> what ;• day, think ye, will it he. when Christ shall hold your crowns upon his hand, and shall put them upon those heads, never to be remoTed again! Here we are often put t<> sigh out that lamentation, The crown is fallen from <>nr heads, woe miin ufl, for we

have tinned. Bui there shall be □ ore sin to make our crown to

totter. 1. I must tell you. there is ;t fourfold suit of apparel that ye .-hall !h> clothed with ere Long: ye are now clothed with heaviness, hut then ye shall be clothed with the garments of praise: ami did ye ever know such a robe as that? Is it not a more excellent robe

than the rohes of kings and emperors of the earth, to he clothed with praises 9 Many of them are. and shall he for ever clothed with infamy and shame. 2. Ye shall lie clothed with change of

raiment, and shall he brought unto the king in raiment of needle

work. 0 poor lass, and poor lad. that sit upon the dunghill,

that know not what it is to have change of apparel ! ye shall have it in that day, when Chrisl shall Bolemnize the marriage with you, you shall misken yourselves. () Christian! if ye knew yourself never so well, you will he forced to cry out—O! is this I ? is this I? that am now made perfect through his comeliness ? 3. Ye shall he clothed with the garments of immortal glory, ye that have your foundation in the dust, and dwell in the houses of day —ye shall then be clothed with those excellent robes of immortality, and clothed upon with your house from heaven. Lastly, Ye may be clothed with the

garments of the spotless righteousness of Christ. O ! such a majestic walk as ye will have, when ye shall have a sceptre in one hand, and a palm in the other; these robes upon your back, and these crowns upon your heads, and then shall ye he walking through those streets that are paved with gold. I shall give you this word to think upon, that there are five things that shall he your exercise in heaven :-- 1. Ye shall he constantly taken up in wondering. If it

be not presumption lor us to think a little,—what is the exercise of Christ, and the saints that are above?—we conceive it is this :— Chris/ is wondering at their beauty, and they are wondering at his beauty, — Christ is looking upon them, and they upon him. And i-. it

not true. that, if Christ he now ravished with one of our eyes. Song i\. 9, much more shall he he ravished when both our eyes shall he given unto him. and shail eternalU behold him, without going a-whoring after other Lovers? 2. Ye shall he continually in the exercise of praise—joy and delight shall he going out eternalk : ye shall then sweetly warhle upon the harps of (rod, and shall cry.

Hallelujah to him that sitteth upon the throne! There shall he no

discord there there is a sweet and beautiful harmony amongst all these spiritual and heaveuh musicians. () ! hut to hear them, it

were a heaven, though we had not the blessed lot to sing with them.

.'). Ye shall he continually taken up in the exorcise of love ; (kith is your predominant grace when ye are here, hut love shall hi' your

predominant grace when ye are there. () ! is it not a mysterj to

take up those sweel emanations of hoe and delight that shall pass

between Christ and you ? Ye -hall he enfolding Christ, ami Christ

shall be enfolding you. 4. Ye shall be continually beholding him. I think it is hardly possible for the wife to remember her husband in heaven, though she loved him as her own heart ; they will all be taken up in beholding him that sitteth upon the throne; they will be thinking it too low an object to be taken up with looking upon one another in these relations : all will be ravished in beholding him, and one another in him, and for him. O ! the blessed exercise of those that are now entered within that city, and within those gates, whose name is praise. 5. Ye shall be continually taken up in beholding, ye shall be always knowing, and yet never able to comprehend the endless mysteries and perfection of Jesus Christ.

0 such a study !—is it not pleasant to be always studying Christ ? —and will not these things persuade you ?

And now, but a word more to those that will not have this free offer :—if ye will not embrace Christ and take him, let me tell you

1 would not be in the stead of that person for ten thousand worlds: if ye will not embrace Christ, and take him for your portion, the stones of the wall of this house will bear witness against you, and they shall have a tongue to speak against you, that ye have been invited to take him, and would not. Ere long that day is approaching, and drawing near, when the atheists and refusers of Christ shall change their faith, and they shall change their fear, and they shall change their joy, and they shall change their mind ; ye shall change your faith, ye that are refusers of Christ : for I know there are many that think they have closed with Christ, who never did close with him ; that faith shall flee away, and ye shall believe the contrary; ye shall change your love, or at least your opinion of your love: ye think ye love Christ, but ye do not embrace him. I will tell you what will be your exercise, and I can tell you nothing so terrible,—Christ shall eternally hate you, and ye shall eternally hate Christ; there shall be a mutual hatred betwixt you two for evermore. O that dreadful word, Zech. xi. 8, shall then be accomplished to the uttermost, My soul loatheth them, and their soul also abhorreth rne. And ye shall change your fear ; for now, though ye fear not God, nor reverence man, yet the horror of God shall make you shake as a leaf; and ye shall change your light, and your judgment. Ye do now undervalue Christ, and think him of no worth ; when Christ is presented unto you, there is no beauty why ye should desire him ! But O ! think on that day, when Christ shall sit down in the clouds, and ye shall see his beautiful face, every ray of which shall be able to captivate your hearts, if they were then capable to be ravished with the sight. O ! what will be your thoughts of him ? And if the blessings of a crucified Saviour come not upon you, then the eternal unsupportable vengeance of Christ shall light upon your heads, that would not condescend to take him. Ye shall be cursed in your life, ye shall be cursed in your death, and ye shall be cursed after death : what say ye to it ? Are ye content to take him ? Ye might bless the day that ever ye were born, if ye could once come to close with Christ.—Now to him that hath the keys of the house of David, that can open your hearts to give him entry, we desire to give praise.

]|lj 0RBA1 AMI PRECIOUS PB0MI8B8.

-KIU10N IV.

2o Pi Tin i. 4. Whereby are given unto ut exceeding great ami jirerious

that by these you ndght be partahert of the divine nature, having escaped ilf corruption thai is n the >,«rlil through lust.

Thkkf. are three most glorious and excellent gifts tli.it God hath bestowed upon man—there is that incoinprchen>ive gift of heaven, Jesus Christ, who is so called, John iv. 10 ;—and sure Mich a gift as that ought in some sense to blind our eyes, and make us to look upon all things that arc below him, as nothing. The $eeond rival oift that the Lord hath given, is the precious promises of the everlasting covenant, which are given to us through him. A Christian that is united unto him by the bond of faith, may write this above the head of every promise of the everlasting covenant,— thit is mine, >i,,d this is mine. His third precious gift is the gift of faith, which is that grace that maketh use of the two former. And we conceive, that our little making use of these three excellent gifts, is the great occasion and cause why these four most sad lamentable evils have befallen us:—

■ 1. The evil of a silent conscience,—that, though we be prone to cm,unit iniquity, >n,<l <ln love <i reward under en ry grt\ n tree, yet our consciences do not speak nor reprove us. And if at any time they do speak, yet there are some that are so possessed with a dumb and deaf spirit, that they can neither hear what God doth speak, nor can they hear their conscience. 2. The evil of a fierce rod,—we know not the voice of one rod, and who is he that hath appointed it f God doth not now open our ears to discipline, nor seal up <>,!,• instruction. 3. There is that evil of silent mercies,—the mercies that we receive of God, we understand not the language of them. Are not our mercies, barbarians unto us, speaking to us in an unknown tongue ? And yet we may say, there is not a rod, nor a mercy that a Christian meets with, but hath a voice if we did understand it. Lasth/, There is that evil which hath befallen us, and alas ! this is the cap-stone of all—a silent God, who doth not hearken unto the voice of our cries, but turneth about the face of his throne, covering him-s,lf ir ill, a cloud in his anger, to thai our prayers cannot paw through. A'las ! may not each Christian of this time cry out, Call ///<■ no man Naomi, but all me Mara, because the Lord hath dealt bitterly with me. In short, I think there are these two things that may be our lamentation upon the high places of Israel :—1. That we live without Bight of God. 2. That we live without >ight of ourselves; and all this is, because we live without sight of these precious gifts —Christ and his promises.

J Jut now to come to the words,—we told you, that in them there were these four things holden forth concerning the promises :—

1. The original and fountain of the promises, in that word, whereby, or by whom, 2. The properties of the promises, which, we told you, were these four :—The ///V was—that the promises were free," holden forth in that word, they are gin )i ; all the promises

of the everlasting covenant being the noble gifts of God. The second (of which we are to speak at this time) is this—that the promises of the covenant are unchangeable, which is imported also in that word, they are given ; the gifts of God being indeed without repentance. And as to this, 1. We shall prove the truth of the point, and, for this end, consider that place, Numb, xxiii. 19, which was a part of Balaam's song, Hath he spoken it, and will he not also do it ? — hath he said it, and shall it not also come to pass ? —and Psalm lxxxix. 34, / will not break my covenant, nor alter the word that hath gone out of my mouth ; —and the point is clear also from the name that the promises get in Scripture,—are they not called the sure mercies of David ? Isa. lv. 3 ; and are they not sometimes, in Scripture, called truth ? as we may see from Micah vii. 20. Thirdly, The nature of the covenant proveth it, in that it is called an everlasting covenant; and sometimes a covenant of salt, because that covenant is above the reach of alteration or putrefaction. Fourthly, It may be likewise shewn from the constant experience that the saints have had of the unchangeableness of the promises :

this Joshua taketh notice of, chap, xxiii. 14, when he was dying,

There hath not failed, saith he, one thing of all these good things that God hath sjjoken ; and he is so confident of this, that he is forced to repeat that word over again in that verse; and he taketh notice of it, Joshua xxi. 45, where he hath that same expression again, There hath not failed, saith he, one thing of all the good things that God hath spoken unto tis by Moses. And indeed, there is nearly six thousand years' experience that preacheth this truth, the promises are unchangeable ; so that we may now say, The word of the Lord is tried as silver, it is purified in a furnace of earth hot seven times. If there had been any falsehood in the precious promises of the everlasting covenant, six thousand years' trial should have brought it to light : but doth not every one of the cloud of witnesses that have gone before us, leave this testimony upon record,— Faithful is he that hath promised, who will also do it: his promise is with the night, and with the day ? It cannot be altered, the ordinances of heaven continue to this day; much less can this covenant of love be broken or altered,—only we would have you taking this caution by the way, that there are some conditional promises that God passeth unto his people, which, in the depths of his spotless wisdom, he doth not accomplish unto those who never fulfil the condition; such was the promise that he gave to the Israelites in the land of Egypt, of their possessing the land of Canaan, who yet died in the wilderness. And hence is that strange word, Numb. xiv. 34, Ye shall know my breach of promise, saith the Lord; which is a w r ord spoken after the manner of men, not importing any change of purpose in God, but only shewing, that because they did not believe, and so fulfil the condition of the promise, therefore it was not to be fulfilled personally to them.

The second thing that we shall speak to upon this—that the promises are unchangeable—shall be to propose these six golden pillars, and excellent foundations, upon which the unchangeableness of the promises are built: and the first of them is,— The omnipotency of

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I that there is nothing that he hath promised, but he is able to

effectuate, and to bring to pass: therefore, 2d Cor. vi. 18, when (iod hid been passing many excellent promises, he strengthened) their faith with tlii-. Thus satth ///■■ "Lord God Almighty. And no

doubt, where the word of this King is, there is power; and who

can say unto him, what tl>>si thou ? 0 misbeliever of the precious promisee of the covenant ! be ashamed to cast up your eyes to heaven above, or to the earth beneath. We think the -tars, the sun, the moon, and all the works of God, may speak out that to you, Do not misbelieve God, but trust in him thai it wonderful in counsel, and excellent i" working. The second golden pillar is, 7V/<> wisdom and infinite counsel of God; —he hath not only complete ability to accomplish the promises that he hath given, but he hath the depths and treasures of knowledge, by which he hath contrived the way of the accomplishment of such a promise. Hence is that word, 2d Sam. xxiii. 5, that the covenant is well ordered s which speaketh out the wisdom of God; and then that word is subjoined,

the covenant is sure. Yea, the covenant of grace is such a thing,

that there is so much of the art of heaven, so much of the infinite wisdom, shining in it, that it is called the counsel of God; Heb. vi. 17, That ye might know the immutability of his counsel. The third golden pillar is, The in finite love of God; that though there be nothing in us that can put him to accomplish the promises, yet he will take an argument from his own love, to make out such a pro-mise unto us; that there is sometimes, if not always, nothing in us, but that which may speak forth delays of the accomplishment of the promises ; but when God can bring no argument from us, he can bring an argument from his own love, as Deut. vii. 8, where, giving a reason of the accomplishment of promises, andof his love to them,— I loved yon, saith he, because I loved you ; there being no reason that can be given for love, but love. The fourth golden pillar is, T/"- unchangeableness of the promises ; that he is the same yesterday, and to-day, and for ever, and without all alteration and shadow of change. Hence ye may see, Exod. iii. 14, when God is repeating many precious promises unto Closes, he, as it were, strengthened) Moses's faith with this, / am, saith he, tlmt Iam ,• which we conceive to point forth the unchangeableness of God, that what hi' hath said, he will certainly accomplish in his own time; and though the vision do tarry, yet at last it shall speak. The jifi/i golden pillar is, The faithfulness of God ; and that he is one that cannot lie but certainly will make out what he hath spoken. Love maketh the promises ; tin- faithfulness and power of God accomplish the promises, and the infinite wisdom of God chooseth the most fit time for performing them. Hence it is said, Psalm cxix. 89, !><>, Thy nord, 0 Lord, r settled in heaven : and the ground of it is

in the following verse. For thy faithfulness is unto all generations. Hence you may see, that oftentimes when God is making promises to his own, he putteth to that word, /, that speak in right* ■■■ [sa. alv. and I-a. lxiii.

O ! must not the promises be unchangeable that are made by the Father, who is the God of truth - Must not the promises be

unchangeable, that are received and merited by the Son, who is truth himself, and the faithful Witness, and Amen ? Must not the promises be unchangeable, that are applied by the Holy Ghost, who is the Spirit of truth? And must not the promises be unchangeable, that are made known unto us by the gospel, that is the word of truth ? Was there ever any who could leave that upon record of God, that he was unfaithful in the accomplishment of his promises ? O ! what a clear sight of the faithfulness of God shall a Christian get, when he shall be standing upon the utmost line, between time and eternity ? Then he will see God faithful in accomplishing all his promises unto him, from first to last.

The last golden pillar is, The justice of God ; his justice now putteth him to accomplish his promises ; mercy and righteousness have now kissed each other : hence is that word, 1st John i. 9, He is just and faithful to forgive ; so that now the accomplishment of the promises is not only an act of love, but an act of justice also. We confess, indeed, love and mercy make the promises, but justice and truth also put God to the accomplishment of them. Hence is that word, Micah vii. 20, To perform thetruth to Jacob, and the mercy to Abraham. Why is it mercy to Abraham, and why is it truth to Jacob ? It is, in short, this,—because mercy made the promises to Abraham, but truth did accomplish the promises to Jacob.

The third thing that we shall speak to from this,—that the promises are unchangeable,—shall be to press these six duties upon you from this point.

O Christians and expectants of heaven ! who have Christ in you, the hope of glory, rejoice and be exceeding glad, that the promises are unchangeable. 1. This is a duty that is pressed from that ground, Heb. vi. 18, That by tivo immutable beings ive might have strong consolation. There is exceeding much joy that may come to a Christian from this, that the promises shall be accomplished in their own time. We conceive that the word unchangeable is engraven upon the head of many a Christian's mercies. Is not unchangeable written above the head of your promises ? Is not unchangeable written upon the head of your blessedness ? Is not unchangeable written above the head of your enjoyments of God ? That day is coming, when he shall have unchangeable love, unchangeable enjoyment of God, and all things unchangeable. And we conceive, that if these two were believed, the truth of the promises, and the unchangeableness of the promises, a Christian might walk through this valley of tears with joy, and comfort himself in hope.

The second duty that we would press is this—that ye would surcease and give over your disputings, and carnal reasonings about the accomplishment of the promises. Since the promises of God are unchangeable, ought not we, with this, to silence misbelief and all that blind human reason can say ? This is pressed, Heb. vi. 16, An oath for confirmation is an end of all strife. Gods confirming of his covenant by an oath ought to cut short the disputings of misbelief. And here give me leave to point out a little those

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grounds, upon which it is that Christians do so much dispute the accomplishment of the promises ; and .-o let you see how all these things may be answered, from these six pillars that are given of their unchangeable:

The first is, when dispensations do seem to contradict the truth of the promise*, the promise speaketh one thing, and dispensations seem to speak another. And this is the occasion that oftentimes a Christian cries out, doth hit This is clear

from the practice of David, 1st Sam. xxvii. 1. When dispensations were upon the top of the accomplishment, and the truth of the promises, then misbelief ariseth as a champion mighty to war, and crieth out, / shall one day fall l>/ tl • And we con-

ceive that dispensations, contradicting the truth of the promises, were the occasion of his speaking that word, Psalm cxvi. 11, 1 in nt>/ hade, 'ill m r*. And I would only say to you that

dispute the truth of the promises upon this account, that dispensations contradict them, do but consider this—God in his ways is not like unto you. Would ye know the time when the promises are nearest their accomplishment ? It is, then, when we can least see that they are to be accomplished. The promises are never nearer their performance, than when we think they are farthest off from it; and therefore let the faith of the omnipotency of God uphold your spirit under such a debate: then let dispensations speak what they will, ye may answer all with this, t&SMjf too hard

]a,ii —there is nothing too hard for the Lord. I grant, this may try the strength of the strongest faith ; yea, we find it hath made the best to stagger, when they had no probabilities to tell them that the promises shall be accomplished : this was the ground of Sarah's misbelief, Gen. xviii. 12, that when she heard she should bear a son in her old age, she laughed Avithin herself, and did, as it were, mock at such a promise. And this was the ground of Moses's misbelief, Numb. xi. 21, 22 ; he did not see a probability that such a multitude should be fed with flesh ; and therefore did he call in question the truth of that promise. This was the ground of the misbelief of that lord, that is made mention of, 2d Kings vii. 2. And this was the ground of Zechariah's misbelief, Luke i. 2l». But I would -ay to you, that do so much consult with probability in the exercise of your faith, these two things :—

1. There" is nothing too hard for God : this was the very argument that God took to convince Sarah, in the 14th verse of that x\iii. chap., Jo then any thing too hardf I 2. Faith is never

in its native and spiritual exercise, till once probability contradict the truth of the promise ; then faith is put upon the stage—then faith doth act : but as long as faith and probabilities think one thing, then the day of the trial of the strength of faith is not yet come.

The second ground upon which Christians dispute the accomplishment of the promises is, their much disputing of their interest in God ; sometimes a Christian will believe a promise, and before the accomplishment of the promise comes, his hope will be darkened, his interest in Christ will be obscured, and then he quits

his faith in adhering to the truth of that promise. These two were conjoined together—want of the faith of our interest, and want of the faith of the accomplishment of the promise ; as is clear from that word, Psalm lxxvii. 8, It his mercy d f There is dis-

puting of his interest, and presently this is subjoined— doth, hi

-'all far et Except a Christian can read his name in

the ancient records of heaven, and can seal this conclusion. I am my l's, and my beloved i? mine, it will be a hard and difficult task for him. if not impossible, to believe the promi-

The third ground of a Christian's disputing the truth of the promise is, his mistaking the way how the promises are to be accomplished : there are some that suppose that, whenever thev close with a promise by faith, there is no more but to enter into the possession of such a promise : but do not mistake it—between your believing the promise, and the accomplishment of it, there mav be sad and dark days intervening, according to that word in 3Iark x. 30, where Christ, passing great promises to his disciples, as it were, doth add, do not mistake me, that ye shall have these promises without trouble and affliction— Ye shall receive, saith he, an ku fold in this I if wit A Christian, when he believeth

the promises, must resolve to have a winter before the spring-time come, wherein the promise shall bud and flourish.

The fourth ground of a Christian's disputing the truth of the promises is, when the promises are long in their accomplishing. A Christian, when first he meeteth with a promise, will cry out, O But when time is taken for the accomplishment of it, then his faith beginneth to faint, and his hope beginneth to languish and give over. Yet sometimes Christians fall into this fault—when they believe a promise, they fix a day for the accomplishment of it ; which, if God do not keep, but go over, then they immediatelv cry out, What . that I should /rait? and /chat is my con-

• * I shi old prolong my day; ? This is clear in the practice of Abraham, where the promise of having a numerous seed being given to him, Gen. xii. 2, the long time before that promise was accomplished in part to him. was the occasion of his misbelief that he vented, Gen. xv. 3, 0 Lord, what rcilt thou git / that

But ye must know, that before the vision shall speak, there is an appointed time that ye must wait, according to 1-t Pet. v. 9. 10, After ye ha I a. while, then the promises

shall be accomplished, and ye shall be made perfect.

The nfth ground upon which Christians call in question the accomplishment of the promises is, the consideration of the greatness of the thing that is promised, when thev compare it with their own worth and deserving ; then they be^in to dispute, O ! shall such a thing be ? Shall unworthy I—shall sinful I—shall self-destroying I — shall I, that am less than the least of his mercies, receive the accomplishment of such a mercy ? This, we suppose, was one ground of Abraham's misbelief, Gen. xvii. 18, when he cried out, at that same time when the Lord was giving him the excellent promise of an Isaac, 0 that Ishmad might lice! he thought an Isaac such an excellent mercv, that he could not, without presumption,

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l.VJ ((HEAT AND PRBOIO08 PBOMI8B0.

expect the accomplishment of that promise. And in Zech. viii. 6, this was the ground <>{' their misbelief, which God doth sweetly obviate,— //' it hi wonderful in //>■■ eyes of tke remnant of his people in thest days, should it not also be wonderful in mim ?

The last ground upon which a Christian disputes the accomplishment of the promises is, when in the time between their believing, and the accomplishment of the promise, they fall into some gross iniquity : thi> maketh them exceedingly debate, whether the promise shall be accomplished unto them ; for since they have transgressed the covenant of God, and have broken their purposes and resolutions, they cannot suppose God will abide faithful to them, and once accomplish his promise to them. And the only way to answer this dispute is, to look to the faithfulness of God, and use that word, Sid Tim. ii. 13, Though tee believe not, yet God doth abide faithful — he cannot deny himself.

And now to shut up this second duty, that we press from the un-changeableness of the promises: I shall only say these two words unto you:—1. Assure yourselves of this, that these accomplishments of the promises, that come not through the lively exercise of faith, do lose much of their sweetness, much of their lustre, and much of their advantage. Sometimes a promise will be accomplished unto a Christian, when he hath not been much in the constant and lively exercise of faith in believing such a promise : but then the disadvantages that attend such a one, are not easily expressed : how often may he cry out, The Lord teas in this place, and I was not a?vare ? How little of God doth he see in it ? How short is he in praises, and rendering unto the Lord according to the good he hath received ? How negligent in improving or keeping the mercy, and how loath to lay it out for God, when he seeth the Lord hath need of it ? And many things more of this kind, which may press us to be stedfast in believing. 2. O dispute less, and believe more !—what profit shall you have of your disputings ? And if ye would produce all your strong arguments, why ye should not believe the promises, ye may drown them in this immense depth— God is unchangeable. Let me say but this further,—there are three most remarkable changes in a Christian, in his making use of the promises:— First, Sometimes he will believe the promises, and make application of them, and ere many hours go about, he will misbelieve that pro-mise, which presently he believed. Will not sometimes a Christian in the morning cry out, / am my beloved's, and my beloved is mine ¥ —and ere twelve hours come, he will change bis note, and cry out, ' mv hope and my strength is perished from the Lord." Sometimes a Christian in the morning will cry out, my mountain stand,/// strong, I shall never be moved; and ere may hours go about, he will change his note, and cry out, thou hast hid thy face from m<\ and I was troubled. Secondly, Sometimes a promise will be to a Christian sweeter than the honey-comb j sometimes a Christian will die and live upon the promise ; sometimes the believing of a promise will be to a Christian as the valley of Achor, a door of hope, that will make him to sing, and yet, ere many days go about, he may come to that very same promise, and it will prove tasteless to him, as the

white of an egg, so that he may cry out, " O that it were with me as in the months past, and in the ancient times !" And O ! where is the sweetness that I found in such a promise ? O ! it is gone, it is gone, and I am left desolate. thirdly, Sometimes when a Christian will be believing such a promise, and resting upon it, he will, through the spirit of the Lord, see much light and clearness in that promise—he will take up the deep things of God that shine therein : and, at another time, he may come to that same promise, and it may be dark to him, so that his light hath evanished. And sometimes the joy of a Christian in the promise will be gone, when his light that he had in it may remain with him. A Christian may come to the promise, and find its ancient light, yet not his ancient joy, nor his ancient delight. Therefore, if ye would have the promises always sweet unto you, pray over them, pray that God might breathe upon such a promise, and make it lively unto you.

The third thing that we would press upon you from the un-changeableness of the promise, is that which, by proportion, ye may gather even from this, that the threatenings of God are unchangeable ; these two are conjoined : yea, Joshua seemeth to infer the un-changeableness of the threatenings, from the unchangeableness of the promises, chap, xxiii. 14, compared with ver. 15. And these two are conjoined, Zech. viii. 14, 15, That as I thought to punish you, and it hath come to pass ; so I have thought to build you up, and it shall come to pass ? And I would, from this, desire you to stand in awe, lest you come under the lash of the unchangeable threatenings of God : for know, that as God is unchangeable in the promises, and there is not one word in all the everlasting covenant that shall not be accomplished; so likewise know, there is not a curse in all the book of the covenant, but it shall be accomplished in its time. And know this likewise, that the day is coming, when that sad word that is in Hosea vii. 12, shall be accomplished, / will chastise them, as their congregation hath heard. And O ! ye that live in this place, if all the threatenings that your congregation hath heard, shall be accomplished in their time, ye may take up the last words of Balaam's song, alas ! Who shall live, when God shall do all those things ? And therefore since the threatenings of God are unchangeable, as also the promises, life and death are set before you ; and either ye shall be the object of the unchangeable threatenings of God, or ye must be the object of the unchangeable promises of God ; and therefore, I would from this charge you, that as you would not be helpful to the destruction of your own immortal souls, you would not undervalue the threatenings that ye hear in your congregations, since there is a declaration past, that the threatenings in your congregations shall be accomplished.

Now there is that fourth duty that we would press upon you from this, that the promises are unchangeable; have an unchangeable love to the promiser ; let this commend the promiser, let this constrain your hearts to delight in the promiser. O what a blessed dispensation of love is this ! that an unchangeable God should make unchangeable promises unto changeable creatures ? If the promises of the covenant of grace were as changeable in their nature,

as we arc changeable, there should not one of us go to heaven. But know, it is the blessed design of love, and it hath been a blessed practice of the infinite wisdom of God, that when he hath to do with changeable creatures, he will give them unchangeable promises. And I would once invite you again, that you would come near and embrace this unchangeable promiser ; I shall speak these five words that may persuade you : 1. Christ is easily to be gotten, if ye will but take him : ye will get Christ, if you will but hear ; yea, for one listening of your ear to his voice, ye shall get him, according to that word, Isa. lv. 3, Hear, and what of that ? and your eoule shall live, Is not this to get Christ at an easy rate ? And as we spake before, re will get Christ for a look, and is not that an easy rate ? Isa. xlv. 22, Look " ntn me all the < mde of the <<>/■//>, <n></ be ye waned. Have ye a desire to take Christ? Ye shall get him for that desire; according to that word, Isa. lv. 1, Ho, every '///< thirtieth, let him come ; and /"■ that wiU, let him come. Will ye but consent to take him, ye shall have him, and what can ye have at a lower rate than this? Shall never your cursed hands take the pen, and put your name to the blessed contract of marriage ? Shall never these cursed hearts of yours cry forth, even so I take him, and do promise to live to him, and to die to him ? O strange ! will ye not do it ? Upon what terms would the world have Christ ? Is it possible to have him without a consent to take him ? Oh ! if ye would but open to him, lie would condescend to come in unto you, and sup too with you, and ye with him. Do ye but stir to open, Christ hath the keys in his own hand, and he will help you to open. Oh ! what if Christ, the precious gift of heaven, the eternal admiration of angels, that branch of righteousness, shall be despised, being offered upon so easy terms ? Then cursed eternally shall be the person that thus undervalueth Christ, it had been better for him that he had never been born ; cursed shall ye be in your birth, and in your life, and in your death; all the curses of the persons of the Trinity will light upon you ; yea, believe it, O wife that hath a believing husband, in the day that the great sentence of eternal excommunication from the presence of the Lord, shall be passed against the undervaluers of Christ, a believing husband will say amen to that sentence, even to his wife that did thus undervalue that noble Plant of llenown, and the wile, upon the other part, will say, with hearty consent, amen to that sentence, against the unbelieving husband, and the father to the son, and the son to the father. Now, there is this fifth duty that we would press upon you from this, that the promises are unchangeable : that ye would be persuaded to make the promises your portion, and your inheritance ; what can ve want that will choose the promise for your portion ? I know your cursed eyes do not love to make invisible promises, and that invisible crown, and an invisible God your portion : we love to walk by sight, not by faith. But O ! if you knew once what it were but to claim a relation to Christ. Did you once know what it were to have but Christ a moment between your breasts, ye would cry forth, O ! who would not love him, who is the King of saints ? 01 who would not be content to quit all things, that they might get Christ, that noble pearl of price ?

And there is this last duty that we would press upon you from this, that the promises are unchangeable ; read a lecture from this, O Christians ! even your misbelief. God hath confirmed this everlasting covenant with an oath, with the blood of his Son, by the two great broad seals of heaven, the sacraments of baptism, and the Lord's supper: and what doth all these confirmations speak, but a dreadful misbelief? And that we may know what it is to be resting on a naked word of promise, 1 shall say no more, but desire that ye would consider and take notice of these three. First, Ye have been solemnly and often invited by the ambassadors of Christ to close with him, and to take him for your husband and your lord : and will you consider presently, that all the angels in heaven, and all that are about the throne, and the three most glorious, most blessed Persons of the Trinity, that they are witnesses, and shall be to your dissent; and are there not many here whose hearts could never be brought up to give a hearty consent to close with Christ, that is the great promiser, and who hath laid all the bonds that heaven or earth could contrive, to gain sinners unto himself? O precious Christ! what could he do to persuade vis to love him, which he hath not done ? And yet that may be your name, which is in Eph. ii. 2, Children of disobedience: or as the word is, Children of impersuasion ; we cannot be persuaded.

Secondly, I fear if Christ himself would come from heaven and invite you, and say, here am I, embrace me; there are some here who would close not only their eyes, but their ears; they would close their eyes, lest the beauty of Christ should allure them ; they would close their cursed ears, lest they should be gained and captivate by the sweet enchanting voice of that blessed Charmer, when he should charm so wisely. And, lastly, Wilt thou tell me, O Christian, and expectant of heaven ! what a day shall it be when all the unchangeable promises of God shall be accomplished ? What a day shall it be when that promise shall be accomplished, ye shall see him as he is ? What a day shall it be when that promise shall be accomplished, ye shall be made like unto him ? What a day shall it be when that promise shall be accomplished, ye shall know as ye are known ? O ! are ye not longing for the day of the full accomplishment of the precious promises of God, when ye shall sit down and comfort yourselves in the eternal and unspeakable fruition of them ? O ! let us long and wait till the day shall be when the voice shall be heard in heaven, that the mysteries of God are finished; till the day when the voice shall be heard in heaven, behold, the bridegroom cometh, go ye out to meet him. O ! how unwilling are ye to leave a world ? And how gladly would we take up our rest on this side of Jordan? I think, if this were the night that that blessed voice were to be heard in heaven, behold, the bridegroom cometh, go ye out to meet him : some, if not many, of the Christians (that are so indeed) in this time, would cry forth, O ! spare a little, that we may recover strength, before we go hence, and shall be no more. Are ye not longing to bring the King over Jordan, and to bring him home to yourself, and to have your heart brought home to him ? O blessed, blessed, are those that are above ! Is not the

fthose that shout for rieturg, heard amongst them ? Is not the voice of those that sii/g far />/', heard amotigst themf Job doth not now .•my more complain, /I /"/ dust thou make me to possess the iniquities of my gm<t//, and settest a print upon my keels f David doth now no more complain, Why do thy promisee failfar evermore f But rather doth sweetly sing, how are thy promises fulfilled for evermore ? Ih man doth now no more complain, While I suffer thy terrors, I am distracted: but rather crieth out, while I feel thy comforts, I am ravished. The voice of mourning is now sweetly gone away ; and the voice of hallelujah, and of eternal praising of him that sitteth upon the throne, is now heard in place of it. O such a day, that shall never admit of a following night ! Now, to him that is upon his way, that will come, and shall come, and shall not tarry, we desire to give praise.

SERMON V.

2d Peter i. 4 Whereby are given unto us exceeding great and precious pro-

mises, that by these you might he partakers of the divine nature, having escaped the corruption that is in the world through lust.

There are three cardinal and excellent graces that are exercised and taken up with the precious promises : there is this excellent grace of faith, that believeth the truth and goodness of the promise : there is the precious grace of hope, that with patience waiteth for the accomplishment of the promise, and doth stay until the vision speak : and that noble grace of love, that loveth the things that are promised, and taketh exceeding much delight in the Promiser. If we may be allowed to speak so, we think these strange revolutions and times we live in, are another Ecclesiastes, which doth fully preach forth the vanity and emptiness of all things that are below God : and we do indeed conceive, that it is the great design of God, in the darkening of our pleasant things, and in making every guard to wither, under the shadow of which we use to repose ourselves, and in famishing all the goods of the earth, to bring his own to delight themselves in this visible treasure, the promises of the everlasting covenant, and in him who is the substance of them ; and that since all things else are declared to be vanity, we might choose these as our portion for ever.

At the last occasion that we spake upon these words, we were speaking unto the properties of the promises, and we told you that there were four of thein bolden forth: 1. The freedom of the promises. 2. The unchangeableness of the promises ; of which two we have spoken unto you, and now there remain other two to be spoken unto, viz. That the promises are exceeding great, and that they are exceeding precious: a sweet and excellent, though a rare conjunction, greatness and goodness here kissing one another,

preciousness and highness linked together by the bond of union. And we shall speak unto these two properties together, and shall clear a little this thing, in what respects the promises of the covenant may be called exceeding great and precious : and we conceive, in short, they may be called in these eight respects. 1. They are exceeding great, in respect of the great price that was laid down to purchase them ; there not being a promise of the everlasting covenant, above the head of which this may not be engraven in great \ettevs, Here is the price and purchase of blood. And no doubt this ought highly to commend the promises, that are bought at so infinite a rate. Must they not be great and precious things, that so wise a merchant did lay down so infinite a treasure for the purchasing of them ? 2. They may be called exceeding great and precious, in respect of those great and precious things that are promised in them. Is not godliness a great thing ? And this is within the bosom of a promise. Is not heaven and eternal enjoyment of God a great and precious thing ? And yet this is within the bosom of a promise. Are not the knowing of God as he is, our perfect conformity with God, our victory over idols, great and excellent things ? And yet all these are treasured up in the promises. 3. They may be called exceeding great and precious, in respect of the great advantage that redounds unto a Christian through the enjoyment of them. The promises of the everlasting covenant (if we may so speak) are the pencils that draw the draughts and lineaments of the image of Christ upon the soul: it is the promise of the everlasting covenant, by which we are changed from glory to glory, as it mere by the Spirit of the Lord ; and as Peter doth here speak, the promises are such things, whereby we are made partakers of the divine nature. 4. They may be called exceeding precious, in respect of that near relation that they have unto Jesus Christ: what are all the promises of the covenant of grace ? Are they not streams and rivulets that flow from Jesus Christ? Christ is the fountain out of which all these promises do spring: and can this fountain that is sweet in itself, send forth any bitter waters? Must they not be precious things, that have such a noble descent ?—as the streams of love, flowing out from the Father to the Son, and from him unto us, as the pouring out of ointment upon the head of Aaron, which ran down the head unto the skirts of his garments. 5. They may be called exceeding precious promises, in respect that they, or rather Christ in them, are the object of precious faith. What is the meat upon which faith doth feed ? Is it not upon the promises of the covenant, and Christ the kernel of them ? What are those things that faith taketh so much delight in, and is supported by ? Is it not the promises of the covenant ? 6. They may be called exceeding precious, in that they are the things that guide and lead us to precious Christ. There is not a promise within the book of the covenant, but (as it were) crieth forth with a loud voice, O ! come to Christ. The promises are indeed the star that leadeth us unto the house where Christ doth lie, and there is no access unto Jesus Christ, but by a promise. Christ is to be found there, for he dwells within the bonds of the everlasting covenant,

and there he will tryst with bis people, and be found of them. And, 7. Thev may In- called exceeding precious, in respect that the saints have found Bucb sweetness, and Bach unspeakable delight in the promises. Did not David find a great sweetnes in the promises, when he cried forth, the words of thy mouth are better unto 7»«' than thousands of gold and sllr, r ? Did he not find much sweetness in the promises, when he was constrained to cry out, thy hue '. ,■ nut., in. than honey, and the honey-c omb ? David (in a manner) was put to a timi plus, to find out any suitable similitude, and significant resemblance, to point out the sweetness of the promises : though we may see the Christians of this time in a spiritual fever, they have lost their spiritual taste ; so that we may say, if we may allude unto that word, 2 Sam. xix. W), J am this day fourscore years

old, and cannot diteern between g land > ell; can thy tenant taste

what I 1 at, or what I dt Ink ? They know not what it is to be overcome with the sweetness that is to be found in these excellent streams of divine consolation. Lastly, The promises may be called exceeding precious, in that the saints have a high and matchless account of them : hence that word here rendered j>r< clous may likewise be rendered honourable, which speaketh forth that there is nothing that hath so much of the esteem of a Christian, as the promises. Would ye put wisdom, or riches, or honour, or what ye will, in the balance with the promises, they would cry forth, what shoubl I profit to gain all these, if I lose the promises f We shall say no more of this, but that the promises are indeed that apple, the eating of which, would make us in some respect (and in humility be it spoken) as God, knowing good and ceil. The promises are these things that do elevate the soul unto a divine conformity with God. And O that this might be the fruit of them ! The promises are as cords let down to souls sinking in miry clay, and in the horriMt pit : do but lay hold upon them, and ye shall undoubtedly be drawn up, and ye shall set your feet upon a rock, and order all your goings.

Now we come to speak to the third thing in the words, which is the advantage and unspeakable gain that floweth to a Christian through the promise, holden forth in these words, that by these ye might h partakers of the divine nature: which words do not hold forth, that there is any substantial change of our natures into the essence of God ; but only it holds forth this, that the soul that is taken up in believing of the promises rises unto a likeness and con-formitv to him in holiness, wisdom, and righteousiu --. And as these advantages come to a Christian through the promises, 1. \\ e mast lay this for a ground, that the fruit of all cometh to him through the believing of the promises, and in making application of them.

And ihcfirst is, that they do exceedingly help and promote that excellent necessary work of mortification : this is clear from the words of the text, as likewise from 2 Cor. vii. 1, Having tins, promise*, dearly beloved, l<t as cleanse ourti Ives from all JUthiness of the fhsh and spirit, per f ect ing holiness In the fear of the /.<<></. And the influences that the promises have upon sanctification. may be shown

unto you in these three. First, They lay upon a Christian a divine bond and obligation to study holiness, that since Christ hath signified and testified his respects unto us, in so ample and large a way, as to give us such precious promises, Ave ought to endeavour to study holiness, which is that great reward of love that he seeketh from us, for all things that he hath bestowed, and we receive; and this is the meaning of that, 2 Cor. vii. 1. Secondly, The strength and furniture of a Christian, for fulfilling and accomplishing the work of sanctification, lieth within the promises : are not the promises of God unto a Christian, as Samson's locks, in which their great strength doth lie? And if once they cut themselves off from the promises through misbelief, their strength doth decay, and they become as other men. Where must the children go to for strength ? Is it not to the promises ? Is it not to the name of the Lord ? Yea, this is the strength of a Christian, unto which he must resort continually. And, Thirdly, The promises of God hold forth that unspeakable reward, that attendeth that Christian that shall study holiness. There are several promises of the everlasting covenant that cry forth to the Christian, to him that overcometh, will this truth be fulfilled : and this doth exceedingly provoke a Christian to wrestle with all the discouragements he meeteth with in the way; he burieth all his anxieties within the circle of his immortal crown, which he hopeth for, and seeth in the promise ; and his hope maketh him dispense with his wants, his expectation maketh him overcome his fears, and his looked-for joy maketh him to dispense with his sorrow.

The second advantage is, that the faith of the promises doth help a Christian to a spiritual and heavenly performance of the duty of prayer, and withal maketh him delight in the performance of it; this is clear from 2 Sam. vii. 27, where David believing the promises, it is subjoined, he found in his heart to pray that prayer unto God: and if any will look unto the words of that prayer, he will see them running in a heavenly and spiritual strain, speaking of him as one much acquainted with God, and under most high and majestic apprehensions of his glory ; as is clear also, Psal. cxix. 147, I prevented the damning of the morning, and cried : as if David had said, would ye know what made me thus fervent, thus diligent in prayer ? It was, that / hoped in his word. And hence it is, that he hath so many prayers in that Psalm. All were occasioned through the faith of the promises ; as, for instance, when he cried forth, quicken me according to thy word, be merciful unto me according to thy word.

We conceive the faith of the promises helpeth a Christian in his prayer to these four divine ingredients of that duty. 1. It maketh him to pray with faith : when once he buildeth his prayer upon the promises, then he ventureth his prayer with much confidence of hope, according to that word, Psal. lxv. 3, where ye may see a man believing, and praying when he is believing, and expressing his confidence most strangely in these words, as for our transgressions thou shaltpurge them away; it is not said, thou wilt purge them away, but thou shalt : which speaketh forth both the confidence of

lGU OBKAT AND PRECIOUS PROMISES.

faith, and the boldness of faith. A Christian that believeth the promises can take the promise in his band and present it unto God, and say, fulfil this promise, since thou wilt not deny thy name, but art faithful. 2. It maketh a Christian pray with much humility ; for when he doth understand that there is nothing that he hath but it is the fruit and accomplishment of a promise, he doth not boast as those that have received, but walketh humbly under his enjoyments ; this is clear from Gen. xxxii. 10, where we may see Jacob speaking to God with much humility ; and in the 9th verse, he is speaking to God in much faith. And, 3. It maketh a Christian pray with much love ; would ye know the great ground that we are so remiss in the exercise of love in prayer ? It is because we build not our prayers upon the promises. And, 4. It helpelh a Christian to pray with much fervency ; when was it that David cried to God ? Was it not when he was believing the promise that was passed to him of old ? We would not plead with God with such remissness, if we did believe the promises that are within the coven; nt.

The third advantage is, that the faith of the promises doth sometimes uphold a Christian under his spiritual desertions and temptations. Is it not certain, that sometimes he hath been ready to draw that conclusion, / am cast out of his sight, and shall no more behold him in the land of the living? —when a promise that hath been born in upon his spirit, hath supported him, and made him to change his song, and to invert his conclusion : this is clear from Psalm xciv. 18, when he said, my foot slippeth ; there is the conclusion of misbelief and despair— yet thy mercy, 0 Lord, did hold me upj there is the gate at which faith doth bring in consolation, not from by-gone experiences only, but certainly from that which he found in some precious promises that were born in upon his spirit. Many excellent cords of love hath Christ let down unto a soul, when it has been going down into the depths, and the weeds have been wrapt about its head : it is clear likewise from Psalm cxix. 81, My soul fainteth for thy salvation —as if David had said, I am in hazard to give over my hope, and to break my confidence ; and would ye know what it was that supported me under such an estate? I hoped in thy word. Hath not this oftentimes been the song of a Christian in his darkest night— In tin' multitude of my thoughts mithin me, thy comforts do delight my sou/ ? Faith will see a morning approaching in the time of the greatest trouble ; and no doubt, that promise that upholdeth a Christian in his doubting, and most misbelieving condition, the lively impression of that promise will remain a long time ; and, when first it is born in upon their spirits, Christians Mill see no small love shining forth, in carving out such a promise to suit with such a providence as they are, it may be, meeting with for the time.

The f>urth advantage in believing the promises is, that thereby we have an excellent help to patience and divine submission under our saddest outward afflictions ; this is clear from Psalm xxvii. \'A, T hud fainted, unless I had believed to tee the goodness of the Lord in the land of the living. And from Psalm cxix. 41», 50, where David, telling his exercise in the 49th verse, / hope, saith he, in thy word .

immediately he subjoineth, this is my comfort in my affliction : as if he had said—if I had not had the promises to be my comforters, I had sat alone, and kept silent, and should have remained without comfort in the day of my adversity : and verse 92, Unless thy lam had been my delight, I should have perished hi my affliction. And, we conceive, in short, the influences which faith upon the promises hath upon the patient bearing of the cross, may be shewn unto you in these two particulars :— First, Faith is an excellent prophet, that always prophesieth unto us good things. Would you inquire at faith, at the mid-night of affliction, what is its opinion of God, and of your own estate ? Faith would sweetly resolve you thus,— wait on God for I shall yet jjraise him, for the health of his countenance. Faith knoweth not what it is to have a wrong construction of God ; and therefore, it is the noble interpreter of a Christian's cross. If sense, reason, and misbelief interpret your cross, they will make you cry unto God, why art thou become unto me as an enemy, or as a liar, or as waters that fail ? But if faith, that noble interpreter, do interpret your crosses, it will make you cry out, I know the thoughts of his heart, that they are thoughts of peace, and not of evil, to give me an expected end. Faith letteth a Christian see a blessed out-gate and issue of all the sad dispensations that he meeteth with. Faith—this is its divinity, I sow in tears, but I reap in joy; weeping may be at the evening, saith faith, but joy shall come in the morning, Secondly, It affbrdeth unto a Christian such soul-refreshing consolation in the midst of his afflictions, that, in a manner, he forgets his sorrows, as waters that pass away: this David doth divinely assert, in Psalm cxix. 50, This is my comfort in my affliction. The faith of the promises is indeed that tree, which, being cast into our waters of Marah, will make them immediately become sweet.

The fifth advantage is, that the faith of the promises doth help a Christian to a greater distance with the world, and to live as a pilgrim ; as is clear from Heb. xi. 13, where these two are sweetly linked together,—there is the embracing of the promises by faith, and confessing that they were strangers and pilgrims here on earth. And we shall shew the influence which faith hath upon this, in these three:—1. It maketh a Christian see the end of all perfection here, and that there is nothing within the globe of the world, that is not vanity and vexation of spirit. Faith is that prospect through which a Christian hath more clear discoveries of the vanity of all things, and this cloth exceedingly help him to live as a pilgrim. 2. It letteth a Christian see the endless perfections of heaven, and bringeth him within sight of the immense and everlasting hope ; and this maketh him to live as a pilgrim, and to declare plainly that he seeketh a country. 3. It doth help him exceedingly forward in that blessed work, of weaning of affections from all things that are here ; —would ye know where a believer's heart is ?—it is in heaven. Would ye know where his thoughts are ?—they are in heaven. Would ye know where his conversation is ?—it is in heaven. Would ye know where his hope is?—it is in heaven. His treasure is in heaven, and therefore his heart and conversation is there ; and Christ in him, is the hope of glory. And indeed more faith of the

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promise- would constrain us all to subscribe that confession of faith that is in 11 *• 1». xi. 13.

The sissth advantage that attendeth the believing of the promises is, that it is the mother of much spiritual joy and divine consolation, and maketh a Christian to be mueli in the exercise of praise: this is clear from Pasha Ixxi. 1 I — But I ,riU /"■/<<■ continually ; and then immediately is subjoined— And trill j and

,,/,,,-, : —as likewise from Rom. xv. ]'A, and from 1st Pet. i. 8. If a man would have his way to heaven made pleasant, and while he is sitting by the rivers of Babel, would be admitted to sing one of i/n 1 songs "/' Zion, then ought he to believe the promises, and choose ih, iii as an heritage fir 9tW : and then he may ring in hope, and praise in expectation, though he have but little in band for the present. Indeed, when he looketh to his possession, there will not be much matter of rejoicing ; but when he looketh upon his hopes and expectations, he may be constrained to cry forth, awake "/>, 0 my glory, I myself mill amake early.

The tetentn advantage is, that the faith of the promises is a notable means to attain unto spiritual life : this is clear from Isa. xxxviii. 16, — By <dl these things, saith Hezekiah, do men line, (speaking of the promises) mnl in nil these things m the life of my spirit ; —as also from Psalm cxix. 50,— Tit// word, saith David, hath quickened me. O 1 what spiritual and divine life doth attend that Christian that is much in the exercise of faith upon the promises? And what is the great occasion that our hearts are oftentimes dying within us like a stone, and we are like unto those that are free among the dead ? Is it not because we do not make use of the promises ?

Eighthly, There is that advantage, that faith of the promises maketh a Christian have a high esteem of the thing that is promised. What is the reason that we write this above the head of the great things of the everlasting covenant, This is a Zoar, a little one ? Is it not because we do not believe ? Great things, sometimes, to us have no beauty, and there is no comeliness that appeareth in them why they should be desired ; but if we had so much faith as a grain of mustard-seed, we would cry forth,—how excellent are these things that are purchased to the saints ? and how eternally are they made up, that have a right but to one line of the everlasting covenant, that is well ordered in all things, and sure?

Ninthly, The faith of the promises is the door at which the accomplishment of the promises doth enter in : according to the word, Luke i. 15, Blessed are they thai believe, for there shall be n perfbrm-ante of those things that are spoken of the Lord unto them. If we were more in waiting for the accomplishment of the promises, the vision should speak, and should not tarry : and no doubt, a mercy coming to us, as the fruit and performance of a promise, will make it an exceeding refreshful thing, when a Christian getteth leave to sing that song, which is in Isa. xxv. \), I.o, this is our God ; ire hard waited for l/im, nnd In trill COMt ami SOM us. And when a mercy is the fruit and accomplishment ofthe promise, there is a beautiful lustre and dye upon that mercy, which no art could set on, but only the finger of the love of God, The smallest mercy then bocoineth

a matchless mystery of love ; and the most matchless nayteries of love, without the exercise of faith, become as things that are contemptible in our eyes, and we do not value nor prize them. Paith maketh our thoughts to ascend, and misbelief maketh our thoughts to descend, in relation to the mercies of heaven.

Lastly, Besides all these advantages, we have these two, mentioned in the text. 1. That by them we are made partakers of the divine nature, and are brought up to that blessed conformity with God, which we had lost in the fall. 2. That by them we escape the corruption that is in the world through lust. I intend not particularly to open up the nature of these things at this time, because I am only to speak to the exercise of faith in the promises. But O ! what excellent mercies are these, to get on the beauty of the image of God, and get off those ugly defilements which were the image of Satan upon our souls ? O ! how should this commend the promises unto us ?—that by faith in them, we do all behold with open face, as in a glass, the glory of the Lord, and are changed into the same image, from glory to glory, as it were by the Spirit of the Lord.

Now that which, secondly, we shall speak to, shall be the advantages that result to a Christian from a spiritual observation of the Lord's accomplishing his promises; for here, ye see in the text, the apostle maketh an observation of those excellent things that are the fruit of those precious promises, when they are accomplished. The first advantage is, that it stampeth the soul of a believer with most divine impressions of love!—this is clear from Isa. xxxviii. J 5, where Hezekiah crieth out, what shall I say, he hath spoken it himself, and hath done it ?—being, as it were, astonished and overcome with the apprehensions of the condescendency of God, he is put to a nonplus, and to what shall I say ? Psalm xlviii. 8, As we have heard, saith David, so have we seen in the city of the Lord of Hosts ; that is, according to his promise, we have had suitable performance ; and he subjoineth, verse 9th, that which was both their exercise and their advantage, we have thought of thy loving-kindness, O God, hi the midst of thy temple; as it were, the observation of the performance of the promise, made their thoughts wholly to be taken up with the love of God ; and no doubt, there is more love in performing one promise, than eternity were sufficient to make a commentary upon. It is one wonder of condescendency, that he should oblige and bind himself to us by promises. And another depth of wonderful love, that he should perform these bonds, and answer his word with performance.

The second advantage is, that the observing of the accomplishment of the promises, doth bring into the soul new discoveries of God ! this is clear from Exod. vi. 3, where God thus speaketh to Moses,—/ was known, saith he, unto Abraham, and unto Isaac, and unto Jacob, by the name of God Almighty, but by my name Jehovah mas I not known to them : that is, by the name of giving an accomplishment unto my promises; that name was not discovered unto them, but should be made known unto their posterity, in the day when his promises shall pass into performance : and hence it is also, that when the Lord is speaking of the accomplishment of great

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l()4 SBBA1 1KB PBBOIOU8 PB0HI8B8.

promises, he <l<>tli often in Scripture subjoin that word, Ye s/iali know thai I am Jehovah, or the Lord, [n. xlix. 23, lii. lx. and Ixi. And indeed we daily find it so; for is not every accomplishment of a promise, a new discovery of the wisdom of God, that shineth in the suitable timing of the accomplishment of a promise? Is not every accomplishment of a promise a new discovery of the faithfulness of Ood, that he will not alter that which hath gone out of his mouth ? And is not every performance of the promise a new discovery of the love of God, that he desireth to magnify his m above" all his works? And a new discovery of the power and om-nipotency of God, that can bring forth the performance of his promise, notwithstanding of all the things that are in the way ; yea, maketh things that are not, to be, and bringeth to naught thing* that

The third advantage is, that it helpeth a Christian to have high apprehensions and majestic uptakings of God ; this is clear from 1st Tim. i- 1~>, compared with verse 17> where Paul, closing with that promise, that Christ came into the world to save sinners, and beholding the accomplishment of it in himself, his heart, as it were, is elevated within him, and he crieth out, No)v unto the King eternal, immortal, invisible, the onl$ mise God, be honour and glory, for , ,-. , and i ■'•< r, J num. There is an emphasis on the word now ; as if Paul had said, I could never praise and extol him til' now. and I am so much bound to Christ, that I will not delay tin's exercise one

moment now I will bless him : and it is clear from Micah vii. 18,

where the accomplishment of the promises that are there makes the Church cry out, who is like unto thee ? He became matchless unto them through the performance of the promises. And so we conceive that those who are much in spiritual observation of the performance of the promises, will see precious draughts of the majesty of Cod engraven upon them, so that they will be constrained to cry

out, that he above is mighty, that his name is Jehovah, and in him

ia everlasting strength, upon which we ought to rely in our greatest >t raits.

The fourth advantage is, the observation of the accomplishment of the promises will help a Christian when he is reduced unto new straits, to be much in the exercise of faith upon God ; his former experience will produce hope in his soul ; for there is not one discovery of the faithfulness of God, but hath a voice, and crieth out. () believe him, who is able to give a clear being unto his word ! this is clear from Psalm hi. at the close, Thou hast delivered my soul from death, Baith David ; and then he subjoineth. milt not thou deliver my feet from jailing? That is, I am certainly persuaded, thou wilt likewise perform that word unto me ; and from Psalm lvii. 2, •'*, he giveth that title unto God, that he performeth all things for him ; and then he doth subjoin, he shall send jrom heaven and save me And. by the way, the soul that can give God tin-title and style, that he performeth all things for them, must, of necessity, be in a choice and excellent state : and the point is likewise clear from 2d Cor. i. 1(1, where Paul saith, God hath <l'<

me, <ni'/ he doth deliver me ; and from hence he draweth that eon

elusion of faith, and he will yet deliver me. We confess sometimes our former experiences of the faithfulness of God do not support our faith when we are reduced unto new difficulties, which are either occasioned through the greatness of the straits that we are now put to, in our apprehensions, above that which we were put to before ,• so that, though God did deliver us when we were running with footmen, yet we have no faith to believe that he shall deliver us when we are about to contend with horses: or else it is, through the unfaithfulness of our walk, in not answering the precious dispensations of Christ in the accomplishment of his promises; for this maketh us that we cannot with boldness make use of his word, when we are brought into a new strait ; —a guilty conscience is the mother of misbelief.

The fifth advantage is, the accomplishment of the promises doth occasion much spiritual joy, and rejoicing unto his own. We told you, the giving of the promises occasioneth joy, and when the promises ti'avail in birth and bring forth, that occasioneth much more spiritual joy; this is clear from Psalm xxviii. 7, The Lord is my strength and my shield: my heart trusteth in him, and I was helped ; —and he draweth this excellent conclusion from it, therefore my heart greatly rejoiceth, and with my soul will I praise him. And we conceive, that sometimes God tristeth the accomplishment of the promises with some precious manifestation of himself to the soul, which maketh them to rejoice with joy unspeakable and full of glory : but, howevei*, this is a matter of a spiritual song, That mercy and truth have met together, and righteousness and peace are kissing one another. Is it not a pleasant matter of a song, to behold love making promises, and to behold faithfulness accomplishing them ?

And the last is, that the observation of the accomplishment of the promises doth strengthen a Christian's faith in his interest in God ; so that now many disputings are silenced, and many questions now are out of the way ; this is clear from Psalm xxxi. 21, 22. David confesseth his quarrelling before, but when once the Lord had shewed him his marvellous loving-kindness in a strong city, then all his quarrel was against himself, because he had quarrelled, and did say in his haste,—I am cut off from before thine eyes.

And now we shall only speak a little unto some duties that we would press upon you from that which we have spoken ; and the first duty is, that Christians should be much in the waiting for the accomplishment of the promises, and standing upon their watch-tower until the visions shall speak ; and we shall only give you these to enforce it:—It is commanded that you should do so ; this is clear from Psalm xxvii. at the close, where David presseth that duty very much,— Wait on the Lord, saith he: and if that be not enough, he will repeat that command again in that same verse, wait, I say, on the Lord. And no doubt, the doubling of it speak-eth not only the advantage that is in it, but our difficulty to obey it, and the great necessity that we have to go about it; and the same word is repeated by David, Psalm xxxi. 24, Be of good courage ; which is that same, to wait upon the Lord.

2. Those that wait patiently for the accomplishment of the pro-

l 3

mises, God will strengthen to wait—this ii dear from Psalm \xvii. .a the dose, Wait on the Lord : and when we arc Hagar-like, easting away the child of hope, he will open <>ur eves, and give us refreshment, by which we may l>c BUpp o rted under our disquiet-mint, and he shall strengthen thine heart, And there i^ this, 3. There shall be a speedy accomplishment of the promises: it is not lon< r before all the mercies that ever the Lord hath promised, and thou hast believed, shall be told down to you, as it were, in one sum, principal and interest; as is clear from Hah. ii. .'*, where he positively asserteth, That the visum shall come, and mill net tarry* There is indeed a pleasant seeming contradiction in that verse; he had said before, that the vision mould tony, and yet here he saith, that the vision mill not tarry, but mill surely come ; in which we may sec the divinity both of sense and faith, and that noble contradiction that is between their assertions. Sense asserteth, that the promise doth tarry too long ; and faith crieth out,—it will surely come, it will not tarry,—which is set down, 2d Pet. iii. !>, The Lord is no! slack concerning hi* promise. 4. Promises that come tmto.tu through the most strong and lively exercise of faith, and that are expected and longed for by us before they come, are most relishing and sweet, and those mercies come unto us with a binding tie of love—this is somewhat pointed at in Isa. xxv. 5), where the Church crieth out, Lo, this U our God, >r< have mated for him, rcc mill be glad, and rejoice in his salvation. Their waiting and expecting the promise to be accomplished in its time, is there the fountain of their song, and of their spiritual joy. I think sometimes a Christian is like that misbelieving lord, 2d Kings vii. 2, that though he meets with the accomplishment of a promise, yet he does not taste of the sweetness that is in it, because he did not believe the word of the Lord.

The second duty that we would press from what we have spoken is, that Christians would close with the promises for their everlasting inheritance ; since the promises of the covenant are exceedingly great, and exceedingly precious, and the advantage that lieth in them is unspeakable. () ! should not these things proclaim aloud unto us,—close with the promises as your portion for ever ? I think, one that hath a right unto the promises, and hath entered himself heir unto the vast inheritance, may sometimes rejoice in that threefold mystery of the gospel, that, to a natural man, can hardly appear other than a contradiction : — 1. He may say sometimes,— I have nothing, and yet, I possess all things : for, when he lookcth unto his being in the world, he is a poor Lazarus, having no place whereon to lay his head ; but when he casteth his eyes upon his spiritual inheritance, then he heholdeth his treasure, and is constrained to cry out,—I possess all things. 2. Sometimes he may cry out,—I am rich, and yet I am exceedingly poor: he may Ik rich in hopes, anil yet he poor in hi-- possessions. There is much of a Christian's treasure that lieth in hope : hope i> that thing that will make a Christian sweetly quit all other in comparison of that : that is the motto of a Christian, spero meliora, which hi' holdeth up

in hi- ili-. (veu in the greatest storm and at length he findeth it

GREAT AND PRECIOUS PROMISES. \(jj

true, that hope maketh not ashamed. 3. Sometimes the Christian will cry out,—I am always sorrowing, and yet always rejoicing : when he casteth his eye upon himself, he will sit clown and water his couch with tears ; but when with the other eye he reflecteth upon Jesus Christ, he will rejoice with joy unspeakable, and full of glory. A Christian can both weep and rejoice at one time, and again he can rejoice and weep. No doubt, the reflecting upon the immense hope, and that everlasting crown, will make a Christian rejoice under all his disquietments and anxieties in the world—he can look to the back of time, and behold a glorious inheritance. Christians have the eye of an eagle, that can behold and discern things afar off.

The third duty that we would press upon you is, to long for the day when all the promises of the covenant of grace shall receive their complete accomplishment, and when ye shall be entered into the everlasting fruition of all the things wherein your blessedness lieth. There is a threefold come that Christ speaketh to the soul that is united unto him, all which it sweetly obeys. There is that first come, which is in Matth. xi. 28,— Come unto me all ye that labour, and are heavy laden. And there is that second come, Isa. xxvi. 20,— Come, my people, enter thou into thy chambers, which is to entertain that excellent correspondency with him in troublesome times. And there is that third matchless come, when Christ shall

say to his own in that day of their standing before the tribunal,

Come, O blessed of my Father. Shall we say it, that if we had faith as a grain of mustard-seed, we would cry forth,— why are his chariots so long in coming ? And did we relish, or make a high account of the matchless promises of the boundless covenant, we would cry forth,— 0 that our time would jlee away, as the ships of desire ! I shall say no more but this,—Christ is gone up with a shout unto heaven, and shall come again with the sound of a trumpet. Sing praises to God, sing praises, — sing praises unto our God, sing praises.

The last thing that we would press upon you is, that ye would mark the time of the accomplishment of the promises. And as to this, I shall say but these :—1. That ordinarily the time of the accomplishment of the promises is in the time when sense, reason, and probability do most contradict them : this is clear from Ezek. xxxvii., in fulfilling of the promises that were passed to Judah in their captivity. Was it not when they were as a valley of dead bones, and their hopes were, in a manner, cut off for their part ?— from the llth verse of that chapter, compared with the 12th. 2. That the time of the accomplishment of the promises ordinarily is from Daniel ix. 2, 3, and from Jer. xxix. 12, compared, a praying time: this is also clear with the 10th and the 12th,— Thus saith the Lord, the time when he shall visit them, and perform his good word unto them, in causing them to return, shall be a time, when they shall call upon me, and shall go and pray unto me, and I will hearken unto them. 3. The time of the accomplishment of his promises, is a time when our thoughts of the promises are high and large; when once we begin to value our mercies, this is a sign that our mercy is near, and bringeth forth. However, it is our duty to wait

lf)8 GREAT AND PRECIOUS PBOHI8B8.

on him, who can give a being unto his word, and sweetly perform his promises. We ought not to limit infinite wisdom, nor to say to him that is infinite in strength, how can such a thing be ? But answer all objections of misbelief with this,— God hath tpoken it, ami h mill (U80 do it s and draw all objections of misbelief in that glorious and mysterious name of his,—/ AM THAT 1 AM. To Him be praise.

SERMON

CONCERNING THE

USEFULNESS OF FAITH,

IN ADVANCING

SANCTIPICATION.

Acts xxvi. 18.— To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they may receive foryiveness of sins, and inheritance among them ivhich are sanctified, by faith that is in me.

When first we did begin our discourse upon the precious and excellent grace of faith, we told you that we intended to speak of it under a twofold notion and consideration. First, As it layeth hold upon Christ for justification ; and of this we have spoken to you at some length, as ye have heard. Secondly, As it closeth with Christ for sanctification ; and of this we are now to speak, which is a part of that excellent oration and discourse that Paul had before Agrippa in his own defence; in which oration and discourse of his, ye may behold these four things eminently shining :—1. That godliness and good manners are not inconsistent, nor contrary one to another; therefore, ye will see, in the second and third verses of this chapter, Paul acting the part of a courtly orator; and believe it, there is more good manners to be learned by being seven days in the school of Christ, than by being seven years in all the courts of France. 2. That innocent policy he made use of in the deliverance of this oration, which likewise doth appear in the second and third verses of this chapter, where he endeavours to insinuate and ingratiate himself in the favours of the person before whom he had stood. I confess piety is the best policy—that policy that is taken up in entertaining piety. Howbeit, true policy may move in one orb and sphere with piety ; and the one is not contrary to the other in some cases. 3. This shineth in that discourse, even the spiritual boldness Paul had, in giving an excellent confession of his faith, and declaring him to be God, even Jesus Christ, in whom he did believe: Christ witnessed a glorious confession before Pontius Pilate for him, and he would witness a glorious confession before Agrippa for Christ ; that since Christ had not denied him in that notable day, he would not

now clciiv | Chritt in thi- day; and this i- from the begin*

ning and all along. Leutiy, This -him-th in the words that PauI dou set forth,—the matchleai freedom and unspeakable riches of

Christ, n<>t '>nly toward himself, in that he did cast the lot of ever-

love toward him, hut likewise toward the (ientiles, to whom

he was -i lit ai a preacher, and that he did gloriously condescend to

visit the dark places of the earth, and to have the morning and the

, ring from on high, arising on the habitations of cruelty. And

in this vcr-c which we have read, yon may behold these fivegloriotlS

ends of tin- preaching of the gospel, for the attaining of which, ministers arc made instrument- under Cod.—The jir.-i i-. 7 - ,>

(he ','/'■ Of the blind, which, in short, is even this, to give those that

arc ignorant of God the spiritual knowledge of the deep mysteries

of the Father, and of the Son : so that, from this ye may see, that the gospel hath ■ kind of omnipotence' in producing effects above the power of nature.

The second we may see in these words.— to remove them from darkness to light ; which imported] these two: — 1. The removing of persons from an estate of misery, unto an estate of excellent joy. 2. The removing of persons from an estate of iniquity, unto an i state of holiness: darkness m Scripture pointed] oat sin, and light

in Scripture pointcth out holmes-,. Thirdly, The bringing n.

tht pomer of Satan unto God, —the making a blessed exchange of captivity and bondage ; that those who were under the captivity of Satan, may be under the captivity of love ; that those who were under the bondage of sin. may be under the sweet obedience of Christ, whose yoke m easy, emd whose burden is light, Matvh. xi. 30. Fourthly, That persons may receive the remsission of tin, emd tie forgiveness of their iniquity : this is the great voice of the gospel,— come to a crucified Christ, come to a pardoning Christ, come to a glorified Christ, who hath the pardon of iniquity in his own hand, and the riches of himself in the other. And these are the great motives by which he studied) to persuade us to come. And the last is in the close of the verse, that persons may receive fbrgivet

emd inheritance among them which aw sanctified by faith ilmt m

/'// me ; that is, that they may have a share of that glorious mansion,

of that excellent kingdom that Christ hath purchased, and hath

gone before to prepare. And withal, in this verse, M the words

I down, ye may see the excellent and orderly method that the

gospel kecpeth in conquering souls, and you may see these excellent

allurements, these p< r-uasive arguments, that Christ holdeth forth to conquer yea: as it were, Christ cometh not to us clothed with the robes Oi majesty, but clothed with the robes of love and advantage, knowing that in this posture he shall most gain our hearts.

Now, in speaking unto that lent end of the pseaching of the

pel, we shall only, according to our present purpose, take notice oi this one tiling from it, (not intending to prosecute it, as it is an i ml

of the gospel, but s it is a properti of faith) and it is that,—faith

us Christ hath a noble, excellent infiueno upon the growth

tification, and the attaining of holiness:—77. etided,

■aith he, through farm m //>• , W< hall nol tand long to clear

IN ADVANCING KANCTI FIXATION. \J[

thu unto you,—it is evident from Acts xv. 9, where the Apostle telleth us of purlfyiity our hearts by faith : and likewise, 1st Tim. i. a, where a pure heart and faith unfeigned are joined and linked together. As likewise, 1st John iii. 3, — Every man that hath this hope in, him, parijiHh himself. All the graces of the gospel are linked together by a golden and (inseparable chain ; so that he that obtaineth one, shall obtain all : yea, more, all the graces of the gospel have a mutual influence upon one another's growth ; so that we may compare them unto Hippocrates's twins, of whom it is reported

— They did laugh and weep together, and they did gpom together ; even so, when one grace doth rejoice, the rest doth rejoice with it; and when one grace doth mourn, the rest doth also mourn with it; and when one grace doth grow, the rest of the graces of the Spirit do likewise grow apace.

There are only three particulars that we shall insist a little upon :

— First, We shall shew you how faith hath influence upon the attaining of sanctification ; and this we shall make clear unto you in these respects :—

1. In that it discovereth to the soul that matchless excellency, that transcendent beauty, and that surpassing comeliness which is in Christ; which sight doth exceedingly persuade the soul to draw that conclusion,— what have I to do any more with idols 9 A glorious sight of Christ, and acquaintance with him, makes us lose our acquaintance with our idols ; and when once we are united unto Christ by faith, we break that union we had with thqm : and indeed the want of the knowledge of the excellent comeliness that is in Christ, and of love to him, is the greatest occasion that the poorest deities and idols in the world take up your hearts: did ye but one-see him, who is that glorious sun of righteousness, ye would be forced to put in your amen unto that excellent confession of faith, Eccles. i. 2, Vanity of vanities, and all is but vanity, and cessation of -ji'irlL

2. In that it is the grace that discovers unto a Christian the spotless holiness of Christ: faith doth not only discover the beauty of Christ, but likewise his holiness, and this doth make a soul fall in love with that excellent thing, sanctification. It is recorded among the first steps to sin and misery, that we desire to be M God, knoiv-inij good and evil: but certainly h is among the first steps to life and happiness, when the soul desireth to be holy, as he is holy. And I suppose, this is the great ground that ye are not much endeavouring a blessed conformity to God, and to be partakers of the blessed image of Christ;—ye know not the beauty of holiness.

.'». Faith layeth hold open Jesus Christ, and draweth strength and virtue from him, for the conquering of lusts, and raising as up into B M es s ed conformity unto him-.elf. When the Christian is weak, faith is that noble correspondent between the emptiness that is in BS, and the fumess that is in Christ. Faith is that noble COT-udent- between that weakness that is in us, and that everlasting strength that is in him : therefore fchi n noble and excellent c< -el i of faif h | first, It counsel* u- no! to lean to our own

itrengtfa And, secondly J i ha i oui recourse unto him,

name is Jehovah, that everlasting strength. And no doubt if we were more taken up in employing Christ by faith, that prophecy should be accomplished, / mill make th u David, and

David as the angel* of God. And when a Christian is most diffident in hinwli', then God should prove himself to be Almighty and All-Bufficient

And, 4. Faith's influence may be cleared in this, that it layeth hold upon the promises, and doth believe them ; and believing of the promises, bringeth forth that noble birth, conformity to God, according to that word upon which we were speaking, 2 Pet i. 4. By believing the promises, that is the advantage of it, me are by them modi partaken of the divine nature.

5, Faith also believeth the threatenings that are passed in scripture against sin, and the believing them hath an undoubted and strong influence upon the attaining and growth of sanctification : faith strengthened the Christian against the committing of iniquity, with these two words ; that word, Rom. vi. 23, O soul! saith faith, commit no iniquity, for the mages of sin is death. And that word, Rev. xxi. 27, There shall in no mise enter into that city any iking (hat is unclean, or that committeth iniquity. And be persuaded of it, that the faith of the threatenings, and of the promises that are in scripture, would be as a three-fold cord, not easily broken, to restrain you from the acting of iniquity. And shall I tell you briefly the ground why these cursed hearts of ours do commit iniquity with so little fear, and with so much delight? It is even this, because we believe not the threatenings of God, which shall be accomplished in their own season ; for it is impossible, that if ye believe that word, Rev. xxi. 27, That nothing shall enter into the / m / l "-golem that defUeth, or roorketh abomination, or maketh a lie ; that ye durst for a world adventure upon the committing of iniquity, as ye do. And I shall only say to such that do undervalue the threaten-in"? of God, the day is coming when they shall be constrained to cry out, he hath spoken it, and he hath done it, and faithful is he. There is not one jot nor title in the word of the Lord that shall fall to the ground. And believe it, God will be faithful in the accomplishment of his threatenings, as he is faithful in the accomplishment of his promises.

6. Faith discovereth unto a Christian the noble excellencies, and those spiritual dignities that are in that everlasting estate, that is provided for the saints in light. Faith, as it were, carrieth up Unsold to the top of Pisgah, from which it is admitted to behold the promised land. And truly the seeing of these noble things that are provided for the saints, cannot but make them study holiness, since they know there is an impossibility for one to attain to that estate without holiness, because he hath said it, tvithout holiness Ms mam ihallsee God. 0 then ! if once ye saw heaven, ye would be con-trained to walk in the path of sanctification, since it is that

glorious way by which ye mu-t walk in through the gates of that blessed city; but ye know not the excellency that is there, it is a fancy and notion unto you, and this is the ground that ye do not study to

conform yourselves onto that blessed image of God: and I would

only ask you this one question, is it possible that such delusion as this can overtake you, as to think, that you who never studied holiness on earth, shall yet enter into heaven's gates ? I know that there are some that say in their heatrs, / shall have peace, though I walk in the imagination of my own heart. And many more suppose that they might fight and overcome, that they may quit the estate of nature, and be complete in the estate of grace, all in one day: but why will you deceive yourselves, Can a nation be born in one dag ? Or is there but this one step between hell and heaven ? O remember, though nothing be impossible with God, yet there was but one thief saved upon the cross.

7. Faith hath the influence upon the attaining of holiness in this respect, that it believeth the exceeding great advantages that are promised unto the person that studieth holiness. Faith believeth that word, Matt. v. 8. Blessed are the pure in heart, for theg shall see God. Faith layeth hold upon the truth of these excellent sayings, and maketh the Christian endeavour to attain unto a likeness and conformity with Christ, so that he may be admitted to behold his face for all eternity, and to be made like unto him.

8. Faith discovereth unto a Christian the sinfulness of sin ; this is never done till once he be in lively exercise of the grace of faith. And I will give you these three grounds why faith completely discovereth the sinfulness of sin.

1. Faith letteth us see the person against whom we commit this sin, and that doth exceedingly aggrege sin ; for when the Christian is admitted to behold God, and to see that matchless excellency that is in him, then saith he, what a beast was I, to offend such a glorious majesty as he is ? what a fool was I, to kick against the pricks, or to enter into the lists with such an infinite God ?

2. Faith letteth a Christian see these excellent obligations of love that Christ hath imposed upon us: faith letteth us see the ancient and everlasting love of Christ: faith is that grace that letteth us see his sufferings ; faith letteth us see all that he hath done for us, and this maketh the Christian to cry out, do I thus requite the Lord, O foolish one, and unwise ? And no doubt if a Christian were more taken up in the study of his duty, he would be less in contracting debt: and were you but seriously taken up in that study of these two great registers : 1. The register in which all the infinite acts of love are recorded; and, 2. that register in which all our acts of offending precious Christ are written ; ye would be astonished and ashamed to see so much forgiven you, and durst not sin any more ; there you would see infinite mercy desiring to rejoice over judgment: and there you would see the spotless riches of that transcendent grace that is in Christ.

3. Faith letteth a Christian see the disadvantages of sin, and what woful effects doth follow upon it; and this do exceedingly hold forth the sinfulness of sin.

The second thing that we shall speak to concerning faith's influence in the attaining of sanctification, shall be to inquire a little into these things that hinder even believers from attaining this blessed effect of their faith : for some Christians there are, that in

\~1\ i ii i i -1:1 i LNBBfl or ! \ I i n

>onie |, ,,- taken up in the exercise <>t faith, making d

Christ for sanctification, and y»t their making use of Christ by faith,

doth not weaken the strength of their idols, (at least to their apprehensions) neither doth raise them up to a conformity with God, so that they are constrained sometimes to ery out, / .'•■hull >jti<-r full hii the hand of mint iniquities : and when they fight and do not overcome, they are at last constrained to say, tier* it »"

The itrti ground of such a dispensation is, that a Christian is not Constant in Ins actings of faith ; he will he Strong in faith to-day, and when the morrow cometh, he will faint in the exercise. That doth exceedingly interrupt that noble victory of faith : for when faith hath gotten its advantages, they lose them through security and negligence : that is a command that should be continually obeyed, trust in the Lord at all timet. And no doubt if a Christian were more taken up in the constant acting of faith, he should sometimes sing you that song, / trusted In God, and I woe helped.

Secondly, The most part of Christians are not strong and vigorous in the actings of their faith ; their faith is exceeding weak, and so they cannot bring forth these noble fruits and effects of faith. If we were trusting in God with all our hearts, then that promise, PsaL xxxvii. f>, should be accomplished unto us, Trust in tke Lord, „„,/ In- $Jtali bring U to pom. Thirdly, There is a strong heart-conjunction and soul-union between us and our idols. We are joined to our idols, and therefore we cannot be easily divorced : yea, when we are in the heat of the war against them, there is a procurator within that crieth, O spare this little one, or this profitable, or pleasant one; and this is ordinarily our practice, to spare the choicest of our idols : so that our Agags may cry out, the bitterness of death is past. But I confess, if that union were once dissolved, we should then be heard with the greatest earnestness to cry out, O Mooted be ii" 1 Lord, that teacheth my homdt to Jiffht. Fourthly, Sometimes a Christian layeth too much weight upon the actings of faith, and doth not employ faith but as an instrument to which Christ iuii-t bestow strength to conquer. Sometimes we think that faith hath the virtue of overcoming in its own hand : but remember faith is I)nt an empty thing without Christ, as you may see, Acts xv. J), where the purifying of their hearts by faith, is ascribed to the Holy Ghost; so that the activity of faith is from him, and not in itself. Fifthly, A Christian doth not hate sin with a perfect hatred, even in the time of his warfare with his lusts, and with these strong idols that are within him : but there is a secret heart-inclination to that very idol which he doth oppose : so that oftentimes there is that twofold contradiction in a Christian ; sometimes his light will cry, mortify such an idol ; and yet his heart will cry out, (> spare such an idol ! yea, more, sometimes his heart will cry. () spare such an idol ! yea, more, Sometimes his heart will cry. mortify such an idol ; and \, i bis heart will cry, O spare such an idol ! that is to say. there will be one part of our affection crying one thing, and another part of it will cry another thing. O but there is a remarkable command for the perfect hatred of sin, Rom. xii , Abhor that which it toil, — the word is, in the original, //<<<'. toil as ye mould do h>U ; that is

have perfect hatred to sin. O ! to hate sin as much as hell ; and join that word, Eph. v. 11, Reprove the unfruitful 1 corks oj'darkness ; or, as the word may be rendered, Make out by unanswerable arguments, to your temptation, that you cannot embrace the unfruitful works of darkness ; convince your temptations that ye cannot do them : as we suppose, it was a noble arguing of Joseph, when he was tempted,— how shall I do this ? He puts the temptation, as it were, to it:—O temptation ! give me one ground why I should commit such an iniquity. And certainly, if we were thus reasoning with our temptations, they would flee before us : but the truth is, we embrace the desire of our temptation upon implicit faith. It is a sad regret, and yet I shall utter it,—O ! if men would but deal with God, as they do with Satan; we never dispute the promise of Satan, and never examine those allurements he setteth forth ; and yet we constantly dispute with God upon every thing. Sixthly, A Christian advanceth not in the growth of sanctification, though, in some measure, exercising faith, because he hath not such a heart to holiness. If we did discover more that excellent beauty that is in being clothed with that glorious robe of the righteousness of Christ, and in having the sweet draught of the image of Christ engraven upon our hearts, we would have more victory over our lusts. There is a command for a. perfect love to that which is good, and holiness in that same place, Rom. xii. 9;—and cleave, saith he, to that which is good: or, as the word may be rendered, Be married and glued to that which is good, —let there be an inseparable and indissolvable knot of union between you and that which is good. And certainly, if once we believed that report which is given of holiness, we would endeavour more to be clothed with it ; but that is the great ground that we advance not in holiness—we know not the advantage nor dignity to be made like God. O will ye think on it!—what a thing is it for you, who are the dust of his feet, to be made conform to him ? Seventhly, A Christian is not much in the exercise of other duties that should go along with faith : suspect that faith for presumption, that can act, and be maintained without prayer ; certainly, prayer keepeth in the life of faith ; prayer is that grace that must act mutually with faith, in accomplishing that blessed work of sanctification. And if we prayed more, and believed more, then we should have more to speak concerning the victory over our lusts. When was it, O Christian and expectant of heaven ! that you was constrained to put up an Ebenezer, and cry out,— hitherto hath the Lord helped me ? When was it, O Christian and expectant of heaven ! that you was put to cry out,— God hath arisen, and mine enemies are scattered before my face ? I will tell you what is your practice,—ye make such a covenant with your idols, as Nahash did with the men of Jabesh-gilead ; 1st Sam. xi. 2. Your lusts desire to make you pluck out your right eyes, and there is nothing your lusts will command you, but almost ye will obey : but would yuo send out prayers as a messenger to tell the King of such a tyranny, ye should know better what it is to be victorious. There is such a covenant between the graces of the Spirit, especially between faith and prayer, if so we may allude, as was made between Joab and

]J0 ini: U8BFULMB88 OF r.WTH,

Abiabai ; 2d Sam. x. 11. One grace, as it were, saitli to another, //* / be weak, tome over and help me : tmd ify* '>, weak, I will come and help '/""■ When one grace is like to fall in battle, then another cometh and helpeth it. When faith is like to die, then prayer and experience come in, and sweetly help faith. When love is beginning to die, and wax cold in the fight, then faith cometh in, and puttetli life in love. And when patience is like to fail and be overcome, then faith cometh in and speaks that word to patience, Wait •■a God, f'f I shall yet praise him,Jbr tin' health of hie count nance. Oftentimes our patience and our sense join together ; for when sense Bpeaketh good things, patience is in life : but when once sense preached hard things, patience is like to die, and faith must then maintain and uphold it.

The third thing that we shall speak as to faith's influence upon sanctification, shall be to draw these four conclusions from the point: —

The first is, that ye may know from this the rise and original of your little success over corruption : there are many that are troubled with this question,—O ! what is the ground that I get not the victory over my lusts ?—and they propose that question to Christ, that once the disciples proposed to him,— Why mas it that I coubl not cast out such a devil ? I can give no other answer than Christ gave to them,— it is because ye have not faith ; —for, if ye had faith as a grain of mustard seed, ye might say unto your idols, depart from us, and they should obey you ; and there should not be a mountain in the way between you and heaven, but if ye had faith, it should be rolled away, and become plain. And the great ground why many are groaning under the captivity of their idols is, that they are not much in the exercise of faith. Sometimes ye enter the lists with your lusts in your own strength, then ye are carried captives ; and if ye do ever enter the lists, having some faith, yet ye maintain not the war, if faith get but one stroke.

I will tell you some things, which, if faith overcome, it keepeth the field, and maketh the Christian sing a song of triumph, even before a complete victory.

First. Faith helpeth a Christian to overcome that idol of impatience and discontent ; some never meet with a discouragement but they cry out,— This evil is of the Lord, why should I wait an// long> r ? They are soon put to the end of their impatience, how faith can overcome such an idol. And I will tell you three excellent things that faith performeth to the soul under impatience, or when it is in hazard of it:—1. Faith telleth the Christian, // an end, and their expectation shall not be cut off: faith telleth, there is n morning, as well as a night, and this keepeth the soul from being

overcome with discouragement. When men are brought to the midnight of trouble, faith can tell what hour of the night it is, and how neai- the approaching of tlie morning, when day shall break and their clouds fly away. 2. Faith helpeth Christians to see there is much in Christ, to make up any loss or disadvantage that they have; if ye lose your son, or your choicest contentment in the world, faith will -ay BUch a word as Elkannah -aid to Hannah,

IN ADVANCING SANCTIFICATION. JJJ

1st Sam. i. 8,— Is not Christ better to thee than ten sons ? The choicest contentments ye can lose—(this is, faith's divinity),—Christ is worth a hundred of them; and so this maketh the soul to be ashamed of its impatience, and to give over its fretting at the excellent and wise dispensations of God. 3. Faith letteth a Christian see that there is not a dispensation that he meeteth with, but hath these two excellent ends,—it hath our advantage as one end, and the glory of the Lord as another end. And there is not a dispensation that a Christian meeteth with, but these are the glorious ends proposed in it. And therefore I would only give you this advice, —evermore when you meet with a dark dispensation, let faith interpret it, for it only is the best interpreter of dark dispensations; for, if ye meet with sense, this is its interpretation,— he is not chastening in love, but punishing me with the wound of an enemy ; but faith will prophecy good things to you in the darkest night.

The second great idol that faith will bring low is, the idol of covetousness, and desire to the things of the world. I think that word, Eccles. ii. 1, was never so much accomplished, as it is in these days, and amongst us. He hath set the world in your hearts ; that is, the idol that dwelleth and lodgeth within you ; yea, the world hath your first thoughts in the morning, and your last thoughts at night; yea, more, it hath your thoughts when ye are at prayer, and when ye are at preaching ; yea, it hath such a dominion over you, that it giveth you, as it were, a new bible, and, in all the ten commands, scrapeth out the name of God, and setteth down the world. And whereas, God saith, Thou shalt have no other God hut Me ; the world saith, Thou shalt have no other God but me, &c. But faith will bring this idol low, and soon let you see the vanity and emptiness of it; yea, faith would let you see a more noble object, and withal, discover unto you how short your time is, and how few hours ye have to spend in following after lies ; and I am persuaded of this, that if ye could win to shake hands with cold death every day, and say,—thou at last shalt be my prince, and shalt be the king to whom I shall be a subject, and if ye believed that the day of eternity were approaching, it would be a means to mortify those pursuits after the world. And I shall say, he is a blessed Christian that can maintain always such thoughts of the world, as he shall have, when he is standing upon the utmost line, between time and eternity. 1 shall say it, and believe, O worldling! and thou that hast the moon upon thy head, and in thy heart! the day shall once come, that thou mayest preach as much of the vanity of the world, as those that undervalued it never so much.

The third great idol that faith will bring low, is that idol of self-love, and self-indulgence; that which is the great mother of all other idols. I think, if there were no more to be said against that idol of self-love and self-indulgence, than that which is in 2d Tim. iii. 2, it were sufficient; that among all the great idols of these latter times, this is put in the first place, they shall be lovers of them-selves. We cannot take pains for Christ—we cannot go about the exercise of any duty, because that idol of self-indulgence forbiddeth us. I will tell you the counsel and great advice it giveth you,—

M

O person, pity thyself! thai same counsel Peter gave to his master; it biddeth you pity yourself, but if ye could rightly interpret that language, it would be this,—destroy yourself: for self-indulgence and self-love, is that ■which will ruin you. 0 what blessed attainments of God! what blessed fruition of Jesus Christ; what advancement in mortification ! what conformity to God hath that idol of self-indulgence obstructed, and only not utterly ruined even in the best ? I think, if once you could set your foot upon that idol, the rest should fall apace : that is the genera] of all the forces of your lusts, and it is a Saul, the head higher than all the rest of your idols within you.

The fourth idol that faith can subdue is self-righteousness. This is a great thing we maintain, we will never renounce our own righteousness, and submit to the righteousness of Christ. The great ground of it is, that there is this principle within us all, we love to go to heaven through a covenant of works, and we never desire to be much obliged to any other; we cannot submit ourselves to the righteousness of Christ.

The fifth great idol that faith can subdue, is that of pleasure, the world and the attainments of it : pleasure is the great idol that many worship and adore. There are some that love the gain of the world, and there are others that love the pleasures of the world ; but faith hath a noble influence upon the bringing low such an idol ; faith discovereth to a soul more excellent pleasures, more sweet delights, than are to be found under the sun : faith maketh a Christian lose his taste unto all things that are here below : faith is that grace that maketh us grow blind, and not much to behold these passing vanities, these transient delights of a present evil world.

Our second conclusion is, that as faith helpeth sanctification, so sanctification helpeth faith. I will tell you three great advantages faith hath by the growth and exercise of sanctification :—1. It is a noble evidence of faith, and maketh a Christian to be persuaded that he is settled upon the rock, and that his interest in God is made sure. Sanctification is that which will help a Christian daily to read his interest in God ; this is clear from James ii. 18, / mill then thee //'.'/ fiiih by my morke. Where this is clearly holden forth, that a Christian is much in the work of sanctification, he can at all times give an extract of his faith, and (as it were) discover it, and shew it to the world. 2. Sanctification maketh faith perfect, according to that remarkable word, James ii. 22, Awl by works was faith nt<ul<-perfect. There is a noble perfection that redoundeth to faith through the exercise of the work of sanctification ; for not only is it thereby made manifest, and rcerivcth such a shining lustre and splendour, as that sometimes the eyes of carnal men are even dazzled to behold a believer, but it also receiveth strength and power: faith is not of the nature of those things that spend themselves in bringing forth ; but, on the contrary, if faith bring forth a hundred children (I mean works of holiness), in one day. it growcth strong ; and this is further clear, 3d IVt. i. 8, -For if these things /-.• in '/<>><.

and abound, ye shall neither be /»irr>>t nor unfruitful; —and from that other word, James ii., where it is said, that faith without works

is dead, being alone. If faith be alone, it wants its spiritual life and vigour ; but if ye were much in the exercise of the work of sanctification, ye would, no doubt, attain to a noble and lively acting of that grace of faith. And lastly, If a Christian be much in the work of sanctification, there will be a comfortable exercise of faith : sometimes faith is exercised with much anxiety, and sometimes with much doubting; but faith and a pure conscience, joined together, make an excellent feast, and make a Christian rejoice ivith joy unspeakable, and full of glory.

Thirdly, We may draw this conclusion,—if faith has influence upon the work of sanctification, and helpeth the producing of a noble conformity to God, then, I say, there are many whose faith is a delusion, and their hope shall be cut off" as a spider's web. There are some that have faith that have not sanctification, nor know what it is; and shall not that faith unquestionably perish as a dream, and evanish as the vision of the night ? And therefore, if ye would testify the reality of your faith, then study more the work of sanctification. I shall from Job viii. 14, 15, give you these eight properties of a hypocrite's faith and hope, which may make you try and examine yourself:—1. His hope and his faith is but an act of folly ; yea, there is not such an act of foolishness under heaven, as an hypocrite's hope ; because it is but a castle in the air, and as writing to himself a character on the sand : so that word ye have rendered, whose hope shall be cut off, is, in the original, whose folly shall be cut off —shewing this, that they build without a foundation,—and so their faith must be most unsure and uncertain. 2. The thing they hope for shall, at last, loathe them : O hypocrites ! ye hope for enjoyment of Christ, but be persuaded of it, Christ shall eternally loathe you, and ye shall eternally loathe Christ: that is clear in that same word, whose hope shall be cut off; or, as the word may be read, whose hope shall loathe them. The .thing he hopeth for shall loathe him, and Christ shall say, depart, I know you not. 3. And though ye have now much delight and pleasure in the actings of your presumptuous hope, yet, at last, ye shall loathe that hope. The word will carry, that not only the things ye hoped shall loathe you, but ye likewise shall loathe your hope. The day is coming, that ye shall cry out,—cursed be the day that ever I believed that I should get to heaven. 4. It shall, at last, be the matter of his vexation; for that word, whose hope shall be cut of, or, as the word may be x-endered, whose hope shall vex him. O ! when the hypocrites shall meet with that anxious, that dreadful disappointment one day, they shall then put their hand on their head, beino-ashamed because of their confidence. 5. He studieth, by all means, to keep his hope, though it be but false: therefore, have ye that word in the 15th verse, He holdeth it fast, or as the words are, He keepeth it ivith hand and arm, — with all his strength, he keepeth his hope ; so that, if Christ would come from heaven, and say,—man, thou art an hypocrite, and thy hope shall be cut off, he would say, —I will keep my hope, sir, and maintain it; and that is an evidence your hope is not built upon the foundation : I never love a faith that, on this side of time, is unchangeable, and never knoweth

m 2

what it ia to have Up8 and downs. (!. It is built always upon a

wrong foundation, which is imported in that word, he shall lean upon hit house ; which, we Buppose, may be interpreted thus,— hr tJudl lean upon his worldly enjoyments, or upon those spiritual-like enjoyments he meets with. The hope of a hypocrite ia never built upon Christ, and so unquestionably that hope shall be cut off and evanish. 7- Let hypocrites hold fast their hope with both their anus, I will say these three words unto them:— First, If all the ministers should preach unto you, and de-ire you to quit your hope, and ye will not, yet both your hope and you shall be separate, as it is in that word, your hope shrill depart from you, and ye shall quit it. Secondly, Your hope will bring you to death, and no further, according to that word, Job xviii. 11, Whose hope shall bring him to ilh king of terrors. Will it bring me no farther, say you ? O! no, the king of terrors shall separate you and your hope. Thirdly, The day is coining, when the foundations of it shall be discovered, and there shall not be a delusion but shall be unfolded. The day is approaching, when Christ shall ask,— how you got your faith, and how you maintained it ? 8. The hypocrite's hope is a poor building,—it is a spider's web : which, I conceive, without being critic, is this,—the hope of hypocrites is spun out of their own bowels,—thev have it not from Christ, but as ye see a spider spin it out of its own bowels, so they do out of themselves ; it is no better stuff than their own rotten righteousness; Christ never begat those unto a lively hope. Let me beseech you, therefore, that by all means, ye would study to make sure your interest in God, and to build your faith on him, whose name is that munition of rocks ; for believe it, I may say it with much persuasion, I know that there are many that shall once meet, if God prevent it not, with a dreadful disappointment: and therefore, as ye would not incur that eternal hazard that is attending those that presumptuously take hold of a hope, before Christ take hold of them, study to search your hope what it is. I desire not to raze any foundation of their hope that is laid by the hand of Christ, but would desire and charge you to raze the foundation of that hope which ye have laid from the beginning by your own hands, and he knete it not. I would press these three things upon you : — First, O! ye that are strangers to Christ, and that know not what it is to embrace the offers of the everlasting gospel, obey that excellent counsel, 2d Chron. xxx. 8, Give Christ your hand; for that word which ye have rendered, Yield yourself unto the Lord, is, in the original. Give your hand unto God ; which is, in short, marry him, and be content to contract yourself unto him : — for believe it, the day is coming, that either that contract between you and Christ shall he certainly confirmed, or that contract between the devil and you shall be eternally ratified. And I Buppose there is much spoken to the commendation of that noble Plant of Renown, that ye may take Christ (if BO we may speak) blindly, ye may close your eyes and take him, for he shall never disappoint your hope ; for let you think of him to eternity, he shall always be above your thoughts. Secondly, I would earnestly desire you once to search and try what was the fir^t ri«

of your faith in Jesus Christ. I am persuaded of it, there are many that take up their faith at their foot,—they never travail in pain, and yet faith is brought forth. Is not this a mystery ? Shall it be said, before they travailed, they brought forth f I do not question, but there may be lesser and greater pangs of the new birth ; but this is most certain, there is always either some lesser or greater troubles, till that child be brought forth : and yet I may condemn those that stay too long in the place of the breaking forth of children. Christ will never refuse you, when ye do really come; because ye have not been so many years and days imprisoned to the law. Thirdly, Let me desire you to go in and ask,—is there a grave between you and heaven, in all that way through which the saints have travelled, upon which this is written,— Here lieth a man that sincerely sought life from Christ, and he denied him ? 1 think, without encroaching too much upon the searching forth of the exercise of the saints in heaven, there may be in heaven some queries and interrogations ;—Christ shall ask, O beloved ! did ye want any thing here below, when ye were sent forth to travel in the world ? And ye shall be constrained to answer, no. Christ shall ask that question at you,—did I not all things well ? And ye shall be constrained to answer, yes. Christ shall propose that question, are ye not well rewarded for all your pains ? And ye shall be constrained to answer, yes. O but to take him ! he is the blessed and most excellent one in heaven and earth : it is the best bargain that ever ye made. O ye merchants that have made many excellent bargains to your own apprehensions ! will ye come and make an excellent bargain ? Yea, that will make you eternally up. And what is that ? Come and buy Christ, and take him for nothing. This is not our ordinary bargaining. There are few that will come to you, and bid you buy excellent things without money: but come in the gospel, and ye will get Christ without money. O niggards ! that are loath to spend your money in the world, will ye come to Christ, and believe on him, take him freely ? O ! say ye, if I could get three things of Christ, I would come. First, I would have much gold and silver: I say, come to Christ, and ye shall get much gold and silver. Is that true ? It is abundantly true : see Job xxii. 22, 25, 26, where pressing that exhortation, Acquaint thyself with God ; and using many arguments, he saith, thou shalt lay up gold as dust, and the gold of Ophir as the stones of the brooks. Is not that gold enough ? Yea, ye shall have silver likewise, thou shalt hate plenty of silver. In the 26th verse, ye shall not only have gold and silver, but ye shall have plenty of it: and shall have the most excellent and refined gold. But O ! say ye, what, will that promise be literally accomplished to me, if I come to Christ ? I would only say these three things to thee. 1. Come to Christ, and if gold and silver be for thy advantage, thou shalt have it literally accomplished. 2. I say, ye shall have as much contentment in Jesus Christ, as if ye had this house full of gold. 3 I will say this to thee, Christ will be thy gold and silver, according to that word in the 26th verse, which is most remarkable,—yea, the Almighty shall be thy defence, or, as it is in the original, shall be thy gold —.speaking of the

u 3

promise of gold before. Secondly, Fe say, I would have this, that what I propose might be accomplished: I say, come to Christ, and ye shall have that likewise ; Job xxii. "2!!, Thou ■-■I"' 1 ' decree a thing, and U shall be accomplished unto thee ; which, I conceive, doth not only take in these spiritual decrees, but likewise those that relate to temporal enjoyments. But there is a third thing I would have, Bay ye, and I would come to Christ, and that is, that I might have all the desires of my heart. I say, O man ! and O woman ! come to Christ, and thou shalt have what thou desirest : this is clear from l'salm xxxvii. 1, Delight thyself in God, and he shall give thee the de-tire of thine heart. What can ye have, man, but it is there? Would ye have any thing of Christ? He putteth a blank in your hand, and saith that word which is said to Solomon,— ask "-/"if /run/'/ ye hate, and I shall give you ? Christ, as it were, putteth his name to the foot of a clean sheet of paper, and he desireth you to ask what ye would have :—and is not this an excellent bargain ? O niggard ! what would ye have, which ye will not get in Christ? And be persuaded, ye that refuse and will not take him, that the eternal curse of all that is in heaven will return upon thy head,

the eternal curse of all the expectants of heaven, and heirs of life,

will return upon the head of that person that will not take Christ, And cursed, cursed shall that person be, who will not take Christ, and one day all the congregation in heaven and earth shall say, Amen.

THREE SERMONS

CONCERNING

THE FAITH OF ASSURANCE.

SERMON I.

2d Cor. xiii. 5 Examine yourselves, whether ye be in the faith ; prove your

own selves : know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates ?

Assurance is a precious gift, which many that live in these days do undervalue, and tread under foot. Do not the Christians of these times go halting between two opinions, being neither positive that they are received into the adoption of children, nor yet positive that they are yet in a state of alienation, and enemies in their own mind by wicked works ? Yea, and that which is worse, there are many among us that walk with much contentment under their uncertainty. I think it is a fault to be condemned in many, that they pursue more to satisfy their sense for the present, than to have a solid, well-grounded assurance for the time to come. I could wish that all the debates and questions of these days, that take up so much of our time, and so much of our spirits from better things, were happily drowned in these four excellent things, which, without controversy, are of greatest concernment for all to have resolved. 1. Where shall I rest all night, when the long shadows of the everlasting evening shall be stretched out upon me ? And whether or not hath Christ gone before to take up a place for me in his Father's house ? 2. It is a soul-concerning question,— Master, what shall I do to inherit eternal life? — to be asking at him that can sweetly resolve you.

3. Not to rest there, but to be crying forth in the morning, what shall I do to be saved ? —and to be crying out in the evening, Lord, what wilt thou have me to do ?

4. It is sweet to be asking seriously saw ye him whom my soul loccth ? There is much of our time spent in asking news from court, and from abroad, concerning the revolutions of states and kingdoms.

But, I suppose, it were better to ask, what news from heaven concerning thyself?—and what news from within, and news of thy bridegroom's coming ? For these are great courts,—I mean the court of heaven, and the court of conscience, the affairs of which a Christian should endeavour much to know.

THE FAITH OK ASSURAMK.

It is a soul-concerning question, that a Christian should be much in proposing to himself, what Khali I render unto the Lord for all

his Ii, in fits f

It is certain, we must say, that our faith and assurance, and all our other mercies, arc from him, and yet, alas ! we arc negligent in praises: we may, with Tamar, rend our garments of divert colours, even the garmt nts of the lino's daughter, because of spiritual whoredom against God, and ingratitude to hiiu.

Now, having spoken unto you, at so great a length, of that precious and fundamental grace of faith, we have thought fit to shut up all in speaking a little upon those words we have- now read, concerning the evidence and assurance of faith.

The apostle, in this chapter, is vindicating his ministry and apostleship from the contempt that was cast upon it: he proveth he was a minister of the New Testament, called and sent of God by the blessing and success he had among them, in that he had not ploughed nor threshed in vain ; and they being so much in censuring his way, and seeking an account of his ministry, in these words, he doth, as it were, draw them off by holy diversion unto another business, as if he had said unto them, 0 Corinthian* J J will divert you from the exercise of judging //>•', and mill lead you into an exercise that is more divine ami profitable. lie much in judging and examining yourselves; and indeed it is a truth worth our observation, That if we were more in judging of ourselves, we mould bt less in judging others : but alas ! there are some of us who are so much abroad, that we cannot be much at home.

In the words, there are these five things considerable :— First, That there is such a thing attainable by a Christian, while he is here, as a distinct persuasion and assurance that he is in the faith, and hath an interest in Christ, by being in the faith : here is not to be understood a being in the doctrine of faith only, but is to be understood principally, being indeed really united unto Christ by faith.

Secomlly, The seeking after assurance is a necessary, commanded duty ; for ye see here the words are very imperative, examin yourselves — prove your own selves.

Third///, That there are many mistakes and delusions amongst people concerning that noble and excellent thing assurance ; there being many that keep a fast hope, which Christ shall once discountenance and sweep away like a spider's neb ; and this is imported in these words, Examine yourselves ; or, as the words may be rendered, take an accurate ami an experimental search of yourselves, try yourselves, or ]>rure yourselves : it is a word that is borrowed from the goldsmiths' lining and trying of gold ; and so his putting of the Corinthians to so accurate a search of themselves, saith this clearly to us, there are many mistakes concerning this thing —many do pass a decree in their own favours, before Christ hath passed his aj(probation of them.

Fourthly, Take notice of this from the words, that there is much, and exceeding much advantage, by trying and searching whether we be in the faith or not ; this is imported in his doubling the exhortation.

Fifthly, That one most excellent and spiritual way of attaining assurance, whether we be in the faith or not, is self-examination, and putting ourselves to the trial; as if he had said,—would you have a distinct persuasion that ye are in Christ? Then be much in the exercise of self examination ;—the rest of the words of the verse we intend not to handle.

As to the first, That there is such a thing attainable, I shall only propose these seven reasons unto you to make it evident:—1. It is known in Scripture, that the saints of old have, in an ordinary way, attained to a distinct persuasion of their interest in Christ; Sono-vi. 3, My beloved is mine, and I am his ; and Rom. viii. 38, / am persuaded, saith the apostle, that neither death nor life, &c, shall be able to separate me from the love of God in Christ; and 2d Cor. v. 1, For we know, if this our earthly tabernacle were dissolved, we have a house with God, not made with liands, eternal in the heavens.

2. It is the great scope of many Scriptures to shew how Christians may attain unto assurance; 1st John v. 13, These things I write mito you. that ye may know that ye have eternal life. The great end and design of John's writing in these epistles, is to make a soul acquainted with Christ, and to make men accept of him, and to give them a distinct assurance that Christ hath accepted them.

3. There are many commands in Scripture for Christians to be serious in searching after assurance; 2d Pet. i. 10, Wherefore, bre-thren, give all diligence to make your calling and election sure.

4. It is the blessed end of God's oath in the everlasting covenant, that a Christian might get assurance. What was the great ground and great end that God confirmed his covenant with an oath ? Was it not, Heb. vi. 18, That by two immutable things, wherein it was impossible for God to lie, ye might have strong consolation ?

5. If assurance of our interest in Christ were not attainable, then these precious graces of joy and love could not be well exercised : if a Christian were evermore in the dark concerning his interest in Christ, he could not give obedience to that exhortation, Rejoice, evermore ; again, I say, rejoice.

6. The Scripture hath set down these means by which a Christian may win to assurance, it is clear, 1st John iii. 18, 19. 2d Pet. i. 5, compared with verse 10th, where the Apostle Peter, pressing the doctrine of making our calling and election sure, setteth down these excellent means by which they may win to it; and doubtless, the marks and evidences that are registrate in the Scripture of a gracious state, do assure us that assurance is attainable.

7. What are the ends of the sacraments, but that our assurance may be confirmed, and that our faith may be strengthened ? The two sacraments are the two great seals of heaven, that are put to the charter of the covenant.

Now, as to the application, and the more full improvement of this first point, I shall only offer these considerations :—1. I would have it taken notice of, that though grace and assurance be two lovers, yet there is no such bond of union between them, that the one cannot consist without the other. A Christian may have the real grace of God, and yet walk in darkness, and have no light. A

i in: iai ill OF ASSURANCE.

Christian may be i, r <>mg to heaven, and yet that word oftentimes in his mouth, / a,a cut off from thy tight. Yea, are there not even some who have had assurance, and boom time a day have been admitted to draw that conclusion, I am my beloved's, and his d,sir< is towards me, who are now under darkness concerning their interest; and in much bitterness of spirit, do sometimes cry out, my hope and my ttrt ngth u /" rished from the Lord P Hut therelbre, let me say tliis one word, both to weak ones, who never had assurance, and to deserted ones, who have lost it,—when ye miss assurance, beware of drawing such negative conclusions concerning your graces ; but when ye sit in darkness, and see no light, fruit in the nun,, ,,f the Lord, and stay yourselves upon your God; that is, when ye cannot reach the faith of assurance, be much in maintaining adherence : remember Job's divinity,— though thou shouldst hill me, yet will I trust in thee: and consider that sweet word, he mill keep them in perfect peace, whose hearts are staid on Him.

My second consideration is. that since assurance is attainable, ye should study to find out and remove those things that do hinder you from attaining unto it;—and, that we may help you in this, we conceive, that the obstructions of a Christian's assurance are especially in these two :—

First, Our mistaking of the Lord's dealing toward us ; and, <Hy, Our untender and unsuitable dealing towards him. Of the Jird sort, we shall lay before you these five : —

The first is, want of favourable returns of prayer : this often maketh a Christian to debate his interest, and call in question evidences, Lam. iii. 8, compared with verse 18th, / cry and shout, but /«■ shutteth out my prayers ; and this is the conclusion of that dispensation, verse 18th, My hope and my strength is perished from the Lord: and this is especially occasioned, when the Christian is most serious and fervent in prayer, and when he meeteth not with a return, this maketh him exceedingly debate his interest. And I confess, it is a sad dispensation to meet with a silent Christ in prayer ; but yet, that needeth not to make a believer question all, and debate the reality of his interest in God, since the dearest of all the children of the kingdom have been so dealt with, even as David, Psalm xxii. 1, cried night and day without silence, and is not heard, but crieth out, Why art limn s<> far from helping, and from the words of inn roaring 9 Yea, that passage may relate to him who was the ruol and offspring of Darn/, for even he was so dealt with, and had not presently a sensible return, when he had prayed thrice, that the

CUp might /'ass ft an me.

Secondly, The want of sensible enlargement and liberty in prayer, so that he never goeth to his knees but his heart beginneth to die like a stone within him, then he crieth forth that word, 2d Cor. iii. 17, Where the Spirit of the Lord is, there is liberty ; and sure, if I had the Spirit of the Lord, I would have liberty in the exercise of prayer; and that this is a rise of the disputing of our interest, is clear from Psahn lxxvii. -1, compared with verses 7 and !'.— saith David, / am sore troubled, thai I cannot speak. 1 have do liberty in prayer, I never go to God in prayer, but, as it were, niv tongue

sticketh to the roof of my mouth ; he from hence draweth that con-cluson, Hath God forgotten to be gracious, and hath he in wrath shut up his tender mercies for ever ?

I confess, this is also a sad dispensation, to meet with an absent and veiled Christ in prayer; so that we can never go to seek God in secret, but we may write this upon our prayers, he is gone, he is gone ; especially when we have lost that liberty that formerly we have had: and therefore is David's perplexity much heightened, verses 5, 6, from his remembering his song in the night, and his calling to mind the gears of ancient times ; yet we may remember how soon David wrote his retractions as to that conclusion, / said, this is my infirmity, verse 10;—and so should we do, when, upon every straitening prayer, we begin to question all the Lord's kindness towards vis.

A third objection of assurance is, a Christian's wrestling with his corruptions painfully and seriously, and yet not meeting with any sensible victory over them; but, on the contrary, his corruptions seem to be stronger, and he himself seems to be weaker, and then it is he strengthens his misbelief with that word, 1st John iii. 3, Every man that hath this hope in him, purifieth himself, even as he is pure. And indeed, this is a knot that is not easily loosed ; but when he seeth idols and corruptions prevailing over him, he will cry out, / am gone, and there is no hope in Israel concerning this thing ; —and yet this also is a word in haste. Paul had registrated himself a standing witness, even after he was a chosen vessel, Rom. vii., how strangely a child of God may be born down with a body of death, even under most serious wrestling against it : and therefore, if thou dost seriously maintain that combat, though thou dost not sensibly prevail, thou hast no reason upon that ground to weaken thy assurance.

Fourthly, When Christians are put to more than ordinary outward affliction, when God doth dispense sadly unto them in outward things, they then begin to call in question their interest, and dispute their assurance : this is clear by comparing Lam. iii. 18, with the preceding words, where, speaking of the sad dispensations men meet with, he draweth that in verse 18,— My hope and my strength is perished from the Lord, The devil taketh Eliphaz's divinity, and presents it to a Christian,— Call now if there be any to answer thee ; and to which of the saints wilt thou go ? —as if he had said,—did you ever know a Christian afflicted so, as thou art afflicted ?—and so he would have Job to quit his integrity. But yet we know all these blessed ones, for all their afflictions were dear unto the Lord, and had their interest secure in him ; yea, as many as he loveth, he doth rebuke and chasten.

And it is the bastards, and not sons, on whom he will not bestow a rod ; and therefore we ought not to quarrel our interest because of afflictions.

Lastly, The rise of a Christian's discouragement, and that which hindereth his assurance, is, when his former experience of the manifestations of God doth not relish to him, and when the promises on

I II I IWI I II OF ASSURANi E.

which he has built, become unto him a§ the white of an egg, and

when lie meets not with God in ordinances, hut these become lite-less: when these three rise together upon a Christian, his case be-comes oftentimes very perplexed : and this also Beemed to have been David- case, Psalm lwvii. When he renumbered his tang in >//<■ night, and the days of old, and yet he had no Bweetness in them, thin he breaketh forth into those hitter complaints which are there expressed • but yet, as we said before, this was bis infirmity, and there is no reason for a Christian to reason his interest upon such account, because the ordinances are not at all times alike lively even to the best, and the Lord is not always present : hut though sometimes the candle of the Lord doth shine upon his head, vet, at other times, he is necessitated to cry out, 0 thai it mere with me as in months past!

The second sort of obstructions of a Christian's assurance,—I mean such as flow from our untender dealing towards God,— are:—

First, A guilty conscience ; that is a remarkable word, 1st Tim. iii. it. Holding the mystery of faith in a pure conscience. It telleth us that this excellent grace of faith cannot bide but in a cleanly lodging, even in a pure conscu nee ; and when a Christian setteth about to believe, he will not know how a guilty conscience will flee in his face, and cry out,— () adventure not to believe—dare you believe? The guiltiness of a Christian's conscience maketh him oft to cry out, Touch not the mountain, lest thou be thrust through. And I will tell you three disadvantages of a guilty conscience.

1. It obstructeth a Christian's boldness in making application to Christ ; his heart saith, dose, and his necessity saith, close ; but his guilty conscience crieth out,— 0 ! stand back, and do not close.

2. A guilty conscience oftentimes hindereth the discoveries of Christ to the soul, and doth affright and terrify us ; yea, it will so sting and bite us, that when he revealeth himself, we cannot take notice : when he would lay on a plaster, our souls will tear it off*. and refuse to be comforted.

3. It doth exceedingly obstruct our going about duty: O ! but our souls move slowly in the paths of God, when we are under the power of a guilty conscience.

The second obstruction is, that we are not much in the exercise of tenderness: 0 ! but if a Christian were tender, and if in every step ot his life he desired to set Christ before his eyes, he would easily win to much assurance, according to that word, Isa. lxiv. .">, Thou meetest him tlnit rejoiceth, and morheth righteousness, and those that remember thee in thy mays. Would ye know the assured Christian ? It is the tender Christian—that Christian that doth not crucify convictions—the Christian that breaketh not resolutions—the Christian that doth not sit calls and opportunities to prayer—the Christian that saith not of any sin, it is a little "/"' ; or the Christian that searched) always, watchcth always, exaniineth always, ami is always Casting out -in, and that is the assured Christian.

The third obstruction is, tin- want of the exercise of the grace of fear. We are not much under this disposition, to fear the Lord and

his goodness ; this is clear from that word, Psalm xxv. 14, The secret of the Lord is with them that fear him, and he mill shew them his covenant.

I think there are these two great evidences, that much of the power of godliness is gone from some of our hearts :—1. We fear God no more than if he were our companion. 2. We fear ourselves no more than if we had not a deceitful heart within us : we neither fear God nor ourselves, and that speaketh, that much of the life of religion is lost amongst us.

The fourth thing that doth much obstruct our assurance, is much worldly-mindedness, and eager pursuit after the things of a present life ; that is remarkable, 2d Cor. iv. ult., compared with 2d Cor. v. 1, We look not into the things that are seen ; that is, we are not much taken up with the things of a present world, which the men of the world seek and delight themselves in ; and it is subjoined, For we know, that if our earthly house of this tabernacle were dissolved, we have a house not made with hands. So we see assurance and mortification of the world are much knit together. Would ye know where to find our hearts ? The most of us are conversing Avith the idols of the world. Would ye know where to find our hearts ? They are among the vanities of the world. O ! how true is that word, Psalm xxxix., Men walk in a vain shorn ? What is man in all his actings ?—but as one walking in a long gallery that is set about with pictures, gazing on these things, and saluting them all, as if they were living kings and queens, and great persons, that could do him good; and so our pursuing after the world is nothing else but a dead shadow pursuing after dead shadows ; a man, that is, but a short-living shadow, pursuing after vanity and nothing, and thus he fools away his time, forgetting to make sure the one thing necessary.

5. Want of distinct apprehension of these three :—1. The infinite love of Christ—2. The infinite power of Christ—and 3. The infinite wisdom of Christ. There is not an objection, O Christians ! that ye have from the multitude of your sins, but it may be drowned in infinite love. There is not an objection that ye have from the strength of your idols, but it may be drowned in the immense ocean of the infinite power of Christ. There is not an objection that ye have from your wants, or about your evil nature, but ye may drown it in the infinite wisdom and goodness of Christ. And there can be nothing against your assurance, but it may be sweetly answered also from these rightly applied, taken up and rested upon by the soul.

The last thing which hindereth our assurance is, the smallness of the measure of grace that we have attained : for when grace is small, it is hard to be discerned ; and therefore, if ye would have assurance, learn not to lie still and dispute, but to rise up, and to increase your stock, and then ye shall know your are rich; grow in grace, and in the knowledge of God ; and by this ye shall know, if ye follow on to know the Lord.

The third consideration is, that assurance is not bestowed at all times ; but there are some special times and seasons when God

crivetb .1 Christum a broad right of bit interest ; and I shall but name these,

The fit ■/ time is, when he ii first converted, and Christ and hi join hands together , even then sometimes the besl robe is put upon the | H i. and the fattest calf is Killed, and a ring is put upon

In, hand, and shoes upon his feet Acts ix. 17, Paul meeteth with

nee iiiiinii I iatel y after QIS conversion j 1 ,t John ii. 12, 13,

/ write mi/') you, little children, because ye hone known the Father ; and before that, in the 12th verse, I write unto you, little children, because your line are forgiven you. When a Christian is brought Hutu ( 'hrist, he will, as it woe, lead him to tin of heaven,

.•mil s;iv, Friend, come and see, here is your name written from eternity: but do not mistake me, I <lu not say thi> is always so, but those that Christ converteth through the thunderings of the law must frequently meet with intimation <>l' the pardon of theii and peace <>f God, even at their first acquaintance. I knov there are some Christians, if ye ask at them when they were begotten unto a lively hope, they would say that word that the,blind man once said— one thing I know, I mas once Until, but now I see ; hut

for the time and for the day, I know not when it v.

The second time is, when they are wrestling with God likeprincei in prayer, and watching unto that exercise, Dan. ix. -J'A, compared with the preceding verse,—he being much and serious in prayer,

doth meet with that word IV heaven, () man I greatly beloved ; or

as the word is, 0 man of desires I —and A< ;. I, when Cor-

nelias is much in the exercise of watching and prayer, he -eeth a vision, and getteth intimation of peace with God ; and Jacob, when

he was wrestling with God, Gen. xxxii. tiit, hath that testimony given him, Thou hast, as a prince, wrestled with God, and prevailed.

The third tunc is, when a Christian is passing through the -allot'death, and is upon the hordcrs of eternity: I desire not to he mistaken in this neither, — I know some Christians are led to heaven through a dark trance, so as they never see a blink of the countenance of Christ, until the day come that they get him in their arms eternally within his Father's house. Some Christians, when

the) go through the gates of death, may he disputing this question,

Where am I going? Hut this is certain, that sometimes, yea,

oftentimes, < 'hrist will dispense a broad sighl of a (Ihristian's interest

unto him at the day of death, 2d Sam. xxiii. .">. When was it that

David sang that song, which hath strengthened thousands in the very jaws of death, God hath made with me an everlasting

Was it not when death was shaking hands with him? And 2d

Tim. iv, Ji, when was it that Paul sang that song, / have fought the //"<></ fight "/' faith, I have finished my course ; henceforth is laid >//> for me a crown of righteousness 9 Was it not even then when he

was ready to depart. <///</ /•- 00 offered "/' 9 And when was it when

old Simeon did sing that blessed song, Luke ii. 29,— Won leUesi thou thy servant depart in peact , for mi>"' eyes have seen thy salvation 9 Was it not within a step of death ?—as it were, he went to heaven with Christ in his arms, or rather in his heart; In- carried Christ

with him, and found Christ before him ; and BO death to Simeon

was a change of his place, and not a change ni'his company.

(UK v.siui m ] f jl

The fourth. time i«, when be ii pot to some bard and difficult duty. Be&K Abraham be pat to forsake DM native land, arid become a itrsoger and a wanderer, he meeteth triti of hi- int/-. t, G ■- ' tfnm/aod

7th ; 7'/'>? Lordapp , Abraham. Ai

5, he will have that

spoken onto him. 7 ' forth.

The y</ : : ■ igular act

,i Abraham ha tent to offer up hi-, Isaac, he meeteth a

•■ with an oath, G ... ](',. ]~ t — Jfy „,,,_

self have I ute Hum hast done this thing, and ha

withheld thy ton, './'■•■ Wen thee, and

m multiplying, / will multiply thee a* the 'Jar* of hea

The tukk time i-., wh<- I meet with hard trial-..

difficulties and afflictions in the world, then he usually meets with

' ... JJ, Jo. J b. before J .

Laban, he meeteth with intimation of;.

tion and affliction, then will the Lord , ord from I

fort him, and assure him of his father!J

it that Christ left that noble eg, John xiv. 27

"Miy peace I leave with pou, /<' pou f

when fie him-elf WM to leat owfnl

The <?////^/'. til ' —the daj

sweet day*?, wt Behold

me, behold me. I think *. ance of tt

him. 0'. what sweet intimations were these,— 77 body,

which i ,, r/ i,y

I for you P—and a little after, Ye are they who ham continued wkh m ttation, and I appoint unto you a kmgd We '■ to the second point •■ iron) the

.h may be after it, is a n cccaaary duty. Let me not be i I —the hari salvation; no, that a* comfortless, upo

but the thin;; J that the (

fitter aaMtrsnce,

neces mmd upo-

duties. . ink',

we need

mean these per

5, and J'i,

and more stro... -d, than that I . uld lend

for attaining unto that Messed

assurance? Give all diligence; yea, give all diligence i yea, rather give all dilifft no to make your calling and election

From this we Bhall only lay before you these considerations :—1. If the seeking after assurance be a necessary duty, then these three things are most lamentable— First, That there arc so many in this generation, who are so pure in their own eyes, and yet are not washed from their iniquity. They Hatter themselves with a rotten assurance that hath no other foundation hut their own imagination ; they never knew since the first day they were baptized, and did begin to profess Christ, what it was to mortify one lust, nor seriously to wrestle against one temptation, and yet they want not a strong persuasion of their interest in Christ But ah ! will ye stand in awe, lest ye meet with such a dreadful disappointment, as when ye think ye are in the very gate of heaven, even then to fall backward to the very bottom of hell ; and when ye expect a kindly welcome from the Lord of glory, as one who thinks ye have been in covenant with him these many years, ye meet with that dreadful summons,— depart from me, ye cursed, I know ye not.

2. How sad may we be upon this account, that howbeit, assurance be an attainable thing, and a great many dare not say they have attained it, yet so little diligence is used in pursuing after it. Is it not very lamentable, that many of you to whom I am speaking, since first you gave up your names to Christ in a visible way, and were reputed amongst the generation of the seekers of his face, scarce ever set a day or an hour apart, to examine whether ever indeed you were in Christ or not ? Alas ! is heaven of so little moment ? Is the having or wanting all the enjoyments which are there of so small concernment to you, that ye will not be at the pains once to inquire after your interest in the matter ? What if any of you were but possessors of a thousand pounds, and your interest or right unto it uncertain and questionable, would not your sleep depart from you, and your rest be unquiet, till you had made it more secure ? What think you shall the men of this generation answer in the day of the Lord, for neglecting that one thing necessary, when they have been so vexing themselves about mnn>/ things, and have been so serious in so many consultations to make such a worm-eaten portion in a perishing world, that the whole wit of men and angels cannot secure for one moment? It is certain, the root of all sloth-fulness is atheism. It is not possible that we believe as really there is a heaven, as we believe there is an earth, or that the world to come is as real, as that which is present ; or else it must be a strange power in the lusts that keeps us captive, that we are never suffered to think upon eternity, nor to ask where Ave must lodge when this cottage we carry about shall fall about our ears. (.) will you think upon it! how serious and pressing that command is, 2d Pet. i. 10, Give nil diligence to make your calling and election sure. When the Lord saith. Give all diligence, will ye give no diligence ? And when be saith, Make your calling and election sura, will ye leave all upon uncertainty ?—/ said to the foolish, deal not so foolishly.

3. It is most lamentable, that Brace assurance is attainable, yet men live contentedly under the want thereof. How strange is it.

that many are so seldom on their knees complaining of their uncertainty ? If Christ were precious unto you, would it be so ? I am sure there are some of us here that have had the name of Christians, I know not how long, that never had one sad thought about the want of assurance. When we look upon the desolations, devastations, and plundering in the world, how many of us can cry out, They have taken away my gods, and what have I more ? But when we speak of heaven, we care not who deprive us of our portion there. I will not limit the Lord, nor determine what he may do ; but believe it, it is one to a thousand, if many Christians of this age have a pleasant night, and comfortable closing of their eyes, they are such undervalues of assurance; I may fear that lamentation shall be heard upon the death-beds of many,—O poor wretched, wandering soul ! where art thou going ? And it is no wonder it come to this, when we are so long in beginning to ask this question. And now I close with this one thing, that I think beyond all question,—the souls that live contentedly under the want of assurance, are the careless daughters that dwell at ease : Christ and they are at a remarkable distance : it must be a cold winter, and dark night, at best, as to their present fellowship with God.

A second consideration, from this point, is, that, if the seeking after assurance be so necessary a duty, then let me beseech you to ponder with your yourselves, what means are fit for you to use that ye may attain it; and if ye inquire what these means are, I shall only lay before you a few.

1. That ye would be much in the exercise of faith—I mean the direct acts of faith, whereby the sinner, from the sense and feeling of his wants, layeth hold on Jesus Christ, closing with him, and leaning upon him for a full supply out of his fulness : for indeed there are two great faults among the Lord's people:— First, Some do seek assurance of faith, before they ever seek to have faith. Second, Some are much more taken up in debating their evidences, whether they be real or not, than they are in strengthening their evidences ; so that most of their time is spent in questioning—O ! is this a real evidence of assurance ?—whereas more actual believing in Christ, and gripping to the promises, and less disputing, were the shorter and surer way. That word is most clear, Eph. i. 13,— Afier ye believed, ye were sealed with the spirit of promise ; that is, ye got assurance, but not before ye believed. And ye know it is said, Matth. ix. 2,— And when Jesus saw their faith, he said, be of good comfort, thy sins are forgiven thee. So then it is clear, that to be much in believing, is the nearest way to assurance.

2. Ye should be much in believing the general truth and promises of the gospel, and frequently meditating on them : all assurance is by practical syllogism, the first whereof must needs be a scripture truth ; and certainly, the firm assent to that truth, and the soul's delightful meditation on it, is often blessed of the Lord, as a special means whereby the conscience is helped to make the assumption, and also to bring forth the conclusion ; for instance, we see with what strength of affection Paul acteth his faith on that word, 1st Tim. i. 15,— This is a faithful saying, and worthy of all

N

acceptation, that Jesus Ch\ .and presently see

what fnlloweth on it, of whom I am the thief; —there is his assurance, lor doubtless he meant that he was the thief of tared tinner*.

Yea. certainly, a sinner thus exercising himself, will often find BO much sweetness in the general truths, that he cannot but put to his own name.

'.\. Be diligent in the exercise of all spiritual graces, and Christian duties; that this is amongst the best means of attaining to assurance, is manifest from 2d Pet. i. 10,— Give all diligence to mah your calling and election sure ; for indeed, it is very observable, that the diligence there mentioned, is not a diligence in disputing and questioning about our election, but a diligence in the practice of duties and graces ; as is clear from verse b'th,— Give nil diligence, saith the Apostle,—whereto ? In adding to yowrfaith virtue ; to your vtrtut , knowledge; and to your knowledge, temperance, &c.; and then verse J5th,— If ye do all these things, yr ehall neither V barren /i<>r unfruitful in tin' knowledge of our Lard Jesus Christ. He doth not say, in the knowledge of the Lord Jesus Christ, simply, but of our Lord Jesus Chriet ; importing, that the result of diligence in these graces shall be in the knowledge of Christ as ours, and of our interest in him And then he addeth, upon the other hand,—he that lacketh these things, is blind, and cannot see afar off; that is, he cannot see far in any spiritual matter, and so not in the matter of his interest. O ! therefore, think not that ye will get assurance by lying down with the sluggard upon your bed, or by your formal prayer, or your anxious debates; but if ye ever come to assurance, ye must be striving as in an agony, for so the word importeth, which is used to express our diligence in Christian duties.

4. As ye should be diligent, so if ever ye would come to assurance, ye should be tender and circumspect in your walking ; that is a clear word, Psalm 1. last verse,— To him that ordcreth his conccr-*<rti<m aright, will I shew the salvation of God ; and Isa. xxxii.,— The ([hrt <*f righteousness is peace mid assurancefor ever. Ah ! theunten-der walk that many of us have—it is no wonder to see us walk in darkness ; such stinking, gross vapours that arise from our conversation but engender clouds that hinder us from seeing God, and certainly such pearls of assurance are not given to dogs and swine, lest they tread upon them.

SERMON II.

2d Cor. xiii. 5 Examine yourselves, whether ye he in the faith : prove yum

own selves .- know ye not your own selves, how that Jesus Christ is in you, ept ye be reprobates t

There are two great balances in which men do weigh themselves : — 1. There arc some that weigh themselves in the balance of deceit,

who think that, in all their labour, there is no iniquity to be found • yet God, who is the weigher of the spirit, when he shall weigh them, will engrave upon the forehead, Thou art weighed in the balance, and art found light. O ! but there are many that approve themselves, whom Christ shall never approve; there are many that call God Father, whom he will not call children ; and many that call Christ husband, whom he will not call spouse. 2. There are some who weigh themselves in the balance of the sanctuary, who, upon solid and most spiritual grounds, do draw this conclusion I am my beloved's, and his desire is towards me: who can with boldness and confidence look Christ in the face, and say, thou art mine ; and with much spiritual confidence take him in their arms, and cry out, he shall be eternally mine ; and sure there is not a more pleasant life than to be taking him every day in our arms, and to be crying out,— am I not made up in him ? am I not made up in him ?

Before I come to the words, there are three great and most soul-concerning errors amongst the Christians of these days, that we desire ye may consider :—1. There are many that are more desirous to know what they are, than what they should do : there are some that are more taken up to know whether they be justified and sanctified, than to be indeed justified and sanctified; and they are more desirous to know if they be in Christ, than indeed to be in him : and therefore, we do find many who do spend a great deal more

time disputing that question,—whether am I in Christ or not?

than they do in using those means by which real union and communion with him may be attained : but Oh ! will you once study to be more in him, and that shall be the shortest way to attain to the knowledge of your being in him. The second great error is, that some are more desirous to know what they should do, than they are desirous to do what they know. Are there not many of us that have this question, wherewith shall I come before the Lord ? And yet we do not know his commandment is with us, that we should do justly, and love mercy, and walk humbly with our God. A third error is, that we are more in talking of Christ, than in believing in him, or closing with him : some of us think to win to heaven by discourses,—if we can talk of Christ, we think all is without debate or controversy ; but alas! there are many who were sweet talkers of Christ, that are cursing him this day in hell. And I would only say this by the way,—if there be any of you that have win to any soul-persuasion of your interest in Christ, I entreat you, if ye can put the conclusion upon record, that, in such a day of such a month and such a year of God; you did win then to cry out, / am my beloved's, and he is mine. It seemeth to have been David's practice Psalm xvi. 2,— 0 my soul! thou hast said unto the Lord, thou art my Lord: and it was Jeremiah's practice, Lam. iii. 24,— The Lord is my portion, saith my soul. I say, ye should even mark that conclusion as they did, that when temptations come, and begin to assault, you may look on your record that ye have set down, and be ashamed to misbelieve. It is true, that for a little while our assur ance, at best, will be but ebbing and flowing; but I hope, ere lono-, we shall be above the reach of misbelief, and above the reach of

n 2

Tilt: KA1TII OK ASS l'I( \

fears : I hope, ere Ions;, we shall dispute no more,—we shall be jealous no more,—we Bhall question our interest no more,—when all

our disputingS and questionings shall be sweetly drowned in that infinite ocean of eternal delight and fruition of (iod. () expectants of heaven ! expectants of heaven ! are ye not looking after this day ? Are ye looking after it? 1 know not what we do here, if we be not walking forward every day,—he is upon his way. O to see him ! we would even stand and wonder at him ! I hope the day is coming, when we shall never lose our grips of C hrist any more ; he is coming! he is coming!—and I think, if Christ would give a pass, we would long to go hence. O ! what streets are these that are there? Is there any one here who is groaning for heaven ? Be of good comfort, I hope, ere long, he shall come : he shall come and wash away all tears from our eyes.

Now, at the last occasion, when we spake upon these words, we told you that there were five or six things which we intended to consider in them. The 1st was, That such a thing as a distinct and well-grounded persuasion of our interest in Christ was attainable ; and of this we have already spoken. The second thing is, That concerning this noble and excellent thing assurance, there are many mistakes among the people of God ; to make this evident, it is clear, 1. In this text, from that serious and accurate search in this matter, which the apostle putteth these people unto, as we cleared unto you from the force of the words, and his doubling of the exhortations, try your on-n selves, prove your <am selves. 2. From the many commands which the Lord hath left upon record, that we should not be mistaken concerning our assurance, 1st Cor. iii. 18, Let no man deceive himself'; Gal. vi. 3, If a man think- himself to be something, when he is nothing, In' deceiveth himself: and therefore, doth the apostle add, Let every one prove his own works ; and verse 7> B* not deceived. 3. The point is clear from this, that we find in Scripture many who have been mistaken most dreadfully in the matter of their assurance, Ilosea, viii. 2, Israel shall cry unto me, my God, me know thee. And yet Israel was in a great mistake, for in the words following, verse 3d, Israel had <-ns/ off the thing that mas good. And Prov. xxx. 12, we find there a generation that are pure in their oven eyes, ami nil are not /rush,;/ from their iniquities. 4. It is clear from this, that it is a great design of Satan, the great deceiver, that we might be mistaken about that noble and weighty point of our assurance of being in Christ. Is there not a power given unto him from Christ to deceive the nations? I may say. that in no point doth he more prevail to deceive us, than in this ; if profanity kills its thousands, delusion kills ten thousands, and this delusion its twent\ thousands. Lastly, Doth not this prove how much a Christian may be mistaken in the matter of his assurance, even that name which is given to our hearts, Jer. xvii, !), // is dea itful above all things, and desperately wicked, mho <'an know it 9 No doubt, this may shew us. though there were no more, how ready our hearts are to deceive US, making us to entertain a delusion instead of truth, and embrace a Bhadow instead of substance.

The next thing that we have to speak to you upon this pout is,

to shew you where these mistakes do He, and what are those false grounds, by which so many do deceive their own souls in this matter : and here there are two sorts of persons whom we must inform : —1. There be some, who, upon most unwarrantable grounds, do conclude., that their interest in Chi'ist is sure, when indeed it is not. 2. There be some, upon the other hand, who, from sad mistakes of themselves, and the Lord's dealing towards them, deny that they have an interest, when indeed they have. The first sort are the worst, and in the most dangerous condition ; and they build upon these six foundations, which we beseech them to consider :—

The 1st is, their supposed sensible enjoyments. Some Christians, in these times especially, do meet with some flashes of light and joy, which they have not been, it may be, acquainted with before, or at least not in such a measure, or in such a sensible manner, and upon this they presently cry forth, My beloved is mine, and I am his. I shall not dispute with such about the reality of these enjoyments, or how they come to know that those are such as proceed from a saving work of the Spirit of grace; but waving that debate, give me leave to say thus much of all enjoyments and sensible manifestations,—as to the point in hand, they may be sometimes a good supporter to underprop a Christian's assurance when it tottereth, but never a good foundation whereon he may lay the first stone of that building: and therefore, he is the wiser Christian, who first trieth the reality of his interest in Christ by other blessed fruits of righteousness and holiness, before he trust the reality of sensible enjoyments, how sweet or comfortable soever they may seem to be. 2. Some build their assurance upon the number and bulk of their duties, without considering the frame of their spirit, and the principle from which they flow !—they use prayer, and reading, and conference ; they wait upon ordinances ; and are always there where the means is thought to be most powerful. And upon this they take up themselves in their own arms, blessing themselves, as that poor man, Luke xviii. 12, / fast twice in the week, I give tithes of all that I possess ; but alas ! they do not consider that they do but build their houses upon the sand, which the first blast of a temptation will overturn, because not only all our duties, when weighed in the balance, may be found light, but when put to the trial, may be found empty, dead, and lifeless things, wherein the Lord's soul can have no pleasure.

3. Some are mistaken in the matter of their assurance, by judging themselves by the law, not knowing or not regarding the spiritual meaning thereof. Paul was a gallant man, in his own apprehension, when he was without the law ; that is, when he knew not the spiritual meaning of the law, he thought himself the most eminent saint in all his nation : and, as he sheweth us, Philip, iii., he could compare with any of them; but when the Lord openeth his eyes, we see he puts himself last in the roll of saints, and first in the roll of sinners, Rom. vii. 9, He was alive without the law ; that is, he thought himself living and reigning above his sins ; but when the commandment came —that is, when it came to his knowledge, and when he saw the spirituality of it, sin revived, and hi' died —lie

n 3

[Q8 i II l: i .\ I in OF A88UBANCE.

then saw how that he had triumphed before the victory,—he saw all his sins alive, and, as it were, risen from the dead, and himself a dead man. Lost and undone in the estate he was in. O ! how many are there amongst us in Paul's first condition— Alice without ///,' fair. () ! how many destroy themselves with this, — they think there is not a sin forbidden in all the law of God but only ten ?— but alas! thou tool, thou errest in this, not knowing the ScripAkri. Shouldst thou not judge thyself by the spiritual extent of the meaning of the law, and that divine commentary which the Apostle James hath set forth upon it, wherein he sheweth thee, That if thou art guilty of the breach of one point, thou art guilty of "II 9 —and by that infallible exposition which Christ himself, the blessed Lawgiver, hath set down, Matth. vi., whereby he discovered) adultery in the heart, and in the eye? O atheist! thou must take up the ten commandments, and subscribe guilty to them all. And let me tell you this,—if ye will subscribe the law to Christ, he will subscribe the gospel to you ; if thou wilt sincerely say, I am guilty, he will as sincerely say,—I have pardoned; son, or daughter, 06 of good courage, thy ■-'ins are forgiven thee.

4. Some build their assurance upon the apprehensions of the hatred of some particular sin, that albeit it was sometimes as their right hand, or their eye, yet now they can pluck it out, or cut it off: but O ! wilt thou but consider, some sins may be made weak, and the soul, though not upon a right principle, brought to hate it, and to cry unto it,—get you hence ; and yet the interest of Satan may be strong in the heart.

The 5th mistake is, of many who judge themselves because they go to a greater length than the former, and are kept free from all gross out-breaking sins ; how many are there who go sleeping down to hell with this,— I am no drunkard, nor adulterer, nor murderer, nor thief, nor whore ? Thus long have I lived in the town, and they were never born that can my, I hare wronged them ; and so they venture their souls upon this,— they never committed any gross sins: I beseech you, be not deceived, remember how that wretched man did speak, Luke xviii. 11, / am no extortioner, nor adulterer, nor even as this publican, Sec. Poor creature that he Mas !—Christ giveth not a testimonial to every one who takes it for himself. And I must tell some of you, that there may be desperate atheists without God, and without Christ in the world, and yet be free from gross out-breaking sins. I do not think, but many of those who crucified the Lord of glory, were kept from other gross sins; — what knowest thou, () man ! that there is more favour shown to thee, in that thou art kept from some gross sins, when yet thou hast a desperately wicked heart, than is shown to the devil, when some links of his chain are taken in, and restraining power keeping him from his utmost bounds? God will sometimes restrain a hypocrite, or a heathen, as it was said of Abimelech— (<<,d restrained him. There may be a cord put upon thy jaws, when thou art far from having the power of conquering grace. It may be also, that all that abstaining from outward out breakings proceeded) from outward disadvantages, and not from any fear of God, or respect to him :

yea, not so much as from the fear of any eternal punishment. Are there not many amongst us—believe it, there are many that take away shame and church censure, or civil punishment, and other inconveniencies of that sort, and set a thousand hells before them • they would not be kept back from one sin, but would take their hazard of them all ? Yea, is it not want of tentation, and nothing else, that hindereth many from gross out-breakings ? If Satan would come but with a kindled match, there wanteth no more to set tongue and hands, and all, on fire of hell. O wretched soul ! do but ask thyself,—How often thou hast tempted Satan, when he would not tempt thee ?—and how often thou hast followed a temptation, when it fled from thee? Yea, when the Lord hath hedged up thy ways, that thou couldst not overtake thy lovers, how many a long look hast thou sent after them ?—and what lustings of thy spirit within ? And do ye think that heart sins are nothing, although thou hadst no out-breakings ? What were the matter of that ? If thou hadst not a tongue, thou wouldst break the third command, and curse God in thy heart. If thou hadst not an eye, thou couldst commit adultery in thy heart. If thou hadst not a hand, thou mightst commit murder in thy heart. O therefore! build not thy assurance upon this,— that thou hast made clean the outside of the platter, when yet all JUthiness is within.

The 6th false foundation upon which, I am sure, too many build their assurance, is their gifts and parts ; especially upon these two, —the gift of prayer, and the gift of knowledge. But, believe it, it is not much to be a Christian in tongue, but it is much to be a Christian in heart: know you not, that this will cast out many,— we have prophesied in thy name, and in thy name cast out devils ? No doubt, these had been excellent flourishes, and if the tongue would have done it, they had been highly advanced : but yet, ye see these men meet with a depart from me', I know ye not. Ah ! think upon it, he is not the best Christian that is the best orator. Religion, that is pure and undefiled, consisteth more in the affection, than in the tongue, and more in practice, than in profession. I beseech you, when ye cast up your evidences of assurance, consider how well you have done, and not how well ye have spoken.

The 7th false ground whereby many mis-judge themselves is, their supposed peace of conscience. O ! saith one,—My conscience doth not charge me with any thing ; I thank God, I have a quiet mind, and nothing troubles me. But ah! poor wretch, wilt thou tell me, may not the strong man be within, and therefore all is at peace ? A dumb conscience, and a seared conscience, is a dreadful plague. Knowest thou not that many say,—/ shall have peace, though I walk in the imagination of mine own heart ? And because they say so, the Lord shall not spare them, but all the curses in his book shall lie upon them.

The 8th false ground is, the approbation of other Christians : so that if they have the approbation of some such exercised Christians, or if they have the approbation of such a minister, that is the way to silence all their disputings—O ! cursed be the person that putteth his trust in men, who are liars. O man or woman ! let me assure

N 4

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you of this,—If \r bad a testimonial to pre* ot to (Ihrist, subscribed by all the hands of every Christian, that ever ye were acquainted with, this will be enough for Christ to reject you, and he will say, / / note you not, and th refore depart from me. Tin re is an emphs

on th.it word, I knon you not ; as if* lit- had said, // is not much though all others knon) you, if / knon you not.

The 9th false ground is, their diligent observing the ordinances ; their going to preachings, and their going to communions, and running to and fro, pretending this end, that knowledge may be increased. But know it, there are many that have sat down at a table with Christ here, that shall never sit down at the higher table with him hereafter. Are there not many that shall say unto Christ in the great day, have me not eaten anddrank in thy pre* ■ a ? —unto whom Christ shall say, depart from me, I knon you not.

The lOth false foundation, which is the Btrong delusion of atheists, of which, no doubt, there are many here today, is the building of their eternal happiness upon this,—I never meet with a cross ; 1 never knew what it was to have a sad day. But to thee 1 shall only say,—it may be thou never hadst a joyful day neither in all thy sinful pleasures under the sun. But let me tell thee, it is had divinity to conclude,—therefore 1 am in the way to heaven. It may he, it were better reasoning, and though I will not say, yet it Cometh nearer to the truth,— 1 had never a cross, therefore I am going on in the way to hell. O! wilt thou hut consider, what if he be heaping coals "/"*//. thy head, and fattening thee to the day of daughter ? What if this word be your portion, eat, drink, nu,l he merry while you "<•<■ here, for to-morron thou must certainly die 9 What are all your pleasures ? and what are all your honours? and what are all your possessions ?—what are they all ? Are they not a bone cast unto a dog ? The Lord valueth them not. What if they be the fattening of you to the day of slaughter ?

Now, as to those that deny that they had an interest in Christ, when indeed they have, they commonly deceive themselves, and vex their own spirits upon some of those mistakes :—1. Some judge of their estate by their present state and condition, so that if they be in an evil frame, they begin and raze the foundation ; and to such I would only say, that every change of condition doth not speak a change of estate. A child of God may hi' in much darkness, and under much deadness, and yet a child of God still, Psalm lxxiii. It was an evil frame to be as a beast before God, and yet even then he keeps ^rips, and holdeth him by the right hand. Job was often in a very evil frame, and yet he holdeth fast bis integrity ; and why then shouldst thou upon that account cast away thine?

2. Christians judge of their estate by dispensations; they think every change of dispensations speaktth a change of estate; ami if Christ do not smile always, we know not what it is to keep up the faith of our interest : and indeed, this is a great fault among Christians, that when they cannot read love in the beautiful face of

Christ, they think it is not in his heart What though he change his dispensations, doth that speak forth a change of thy estate ? Christ cannot change his voice to us, hut we think he changeth his

heart: Christ cannot speak to us in the whirlwind, but we cry out, why art thou become unto us as an enemy ? O ! shall precious Christ be thus mistaken ?

The 3d ground of mistake about our interest in Christ is, that we judge of our estate by what we are in ourselves, and not by what we are in Christ. When a Christian beginneth to judge and search himself, he can find nothing in himself, but what is matter of doubting ; and therefore thinks it high presumption to think himself a believer. But O fool ! canst thou not look to Christ, and cry out, though in myself I be nothing, yet in him I am all. O ! if Christians knew to judge of themselves, by what they are in Christ, and not by what they are in themselves, that with one eye they might look to themselves, and cry out, / am undone; and with another look to Christ, and cry out, there is hope in Israel concerning me ; that is, with the one eye they might look to themselves, and blush ; and with another eye they might look to Christ, and hope ; that with one eye they might look to themselves, and weep ; and with another eye they might look to Christ, and rejoice. O ! Christian wilt thou judge always of thyself by what thou art in Christ, and not by what thou art in thyself: yea, I would say this to thee by the way,—when thou meetest with tentations that put thee to dispute thy interest, do but send them to Christ to get an answer, and say, O precious Christ! answer this tentation. For this is Christ's way with the soul,—the law must bring us back to Christ, and Christ must send us back to the law, and deliver us over to it, not to the condemning power of it, as before, but the directing and guiding power of it, as a rule of holiness ; so that a Christian's whole life must be a sweet and constant travelling between Christ and the law. When thou hast broken the law, flee unto Christ to take away guilt; and when thou hast closed with Christ, come running out again in his strength, to perform the law.

The 4th mistake is, that Christians judge of their estate by the measure of their graces, more than by the sincerity of them. Some Christians, if they find not love in such a degree, and if they find not repentance in such a degree, immediately begin and raze the foundation, and do call their enjoyments delusions, and their faith presumption, and their mortification hypocrisy: but I must say this to thee,—we would not only weigh our graces in the balance, but try them also by the touch-stone ; for the smallest piece of gold is gold, and the least degree of faith is alike precious, with what the apostles themselves had.

The 5th ground of mistake among Christians is this, that they compare themselves more unto the saints, than they judge of themselves by the word. O ! saith one,—If I were like David, I would believe; but I #m not like David, nor Job, nor Hezekiah, and therefore, there is none of the saints to whom I should go; and if I should call, there is none to answer, and why then should I believe? I would only say to thee whose objection this is—it is even David's objection, Psalm xxii. 5, 6,— Our fathers trusted in thee. O ! they were excellent men, but what a man am I?— a worm, and not a man: and yet he was put from that objection ; and I would s;iy

'202 Mil FAITH OF ASSURANCK.

this are ye below him ?—in what? I hope ye are not below David in necessity. Now, though ye be below in grate, if ye be not below him in necessity, ye have so much the more right to believe; for, as we have said before, necessity giveth you a right, and the more necessity, the greater right to believe.

The 6th ground is, that Christians judge of their estate by Christ's part of the covenant, and not by their own—rather examining themselves by what Christ hath promised to do Cor them, than by what is left them to do ; which thing, if it be heeded, would put a close to many of our mistakes and disputings.

Having now laid out some mistakes upon either hand, the next thine we would do, is to propose some considerations to press you to guard against these mistakes, especially the first: —

And the first consideration is, that mistakes about one's interest in Christ, and assurance, are a most universal and popular evil : it is not one of a city, nor two of a family, but many are mistaken in their interest in Christ, according to that word, Prov. xxx. 12, There are a generation that ore pure in their onm eyes, and yet they are not cleansed from their iniquity. It is not one or two that are under this mistake, but a generation. And I suppose, there are many of us that are of this tribe and generation, Matth. vii. 22 ; he saith, Many in that day shall say unto me, Lord, Lord, haven* not prophesied ? and yet he shall say unto them, I hnon you not. Since it is so universal a mistake, I entreat you to be much in the search of yourselves—search your own selves. Certainly, I think, if there were but within this church one that were under this mistake, it should put us all to this, Master, is it I ? Master, is it I ? But how much more, since there is a generation of mistakers, should it not be our exercise every day to cry out, Is it I ?

The second consideration is, that, as it is a most universal, so also it is a most irrecoverable mistake. O ! if ye mistake about your beino in Christ, there is no making up of that mistake,—if once ye pass the borders of time with this lie in your right-hand, / a>n in Christ, there is no hope of recovery, eternity will cut off access to make up mistakes. I entreat you go not down to your grave with this, J mil in Christ, when yet Christ may say, / knotv you not. I believe it, if ye could have a testimonial subscribed by all the hands of the most eminent and tender Christians that ye have known, that ye are indeed a saint—and if all the ministers that ever you spoke to should praise you in the gate, and declare you to be a son or daughter of Abraham, yet, when you shall bring up your testimonial to heaven, the Father shall read it, and shall ask you, Where is my Son's name ? If that be not there, it will certainly be rejected, and cast over the bar.

Thirdly, It is B soul-destroying delusion. Tlsis mistake about one's interest in Christ is the very ruin of the immortal soul, according to that word, Isa. xliv. -0. A deceived heart hath laid him aside. And what is the fruit of it ? That he cannot deliver his son/. And

by consequence, it may be said, that men destroy their soul. I believe it, there are manv that go to hell in a chariot of delusion : we

know some Chrisl guideth to heaven by the gates of hell, and

letteth them not see life, till they be in sight of hell. But it is true also, there are others whom the devil guideth to hell, by the very borders of heaven—he maketh them believe they are dwelling in the gates of heaven all their days, and yet, at last, they are thrust down to those habitations that are prepared for the devil and his angels.

Fourthly, If once a person be mistaken about his interest in Christ, he will have these three notable disadvantages attending upon him. 1. As long as he is under this mistake, he is without all reach of profiting by the ordinances, for, when he heareth preaching, he will apply promises, when he should apply threaten-ings,—and, upon the other hand, applying threatenings, when he should apply promises ; and so that which should be his medicine, becometh poison to him. 2. As long as he is under this mistake, it maketh him that he cannot pity, nor have compassion upon himself; that though he be the most suitable object of compassion, yet he knows not what it is to weep over his own ruin. 3. Really, all his graces are but delusions ; all his good motives are but flames ; all his mortifications counterfeit; and all his tenderness is but the mother of stupidity ;—and therefore guard against mistakes about your interest in Christ, I entreat you.

Fifthly, Consider that mistakes about one's interest are a most abiding and constant mistake. Believe it, if once we mistake in this, it is one to a hundred, if ever we come right again; this is clear, Jer. viii. 5, They hold fast deceit, —they keep with their hands ; and Isa. xliv. 20, There is a lie in their right-hand; that is, they hold the lie, and they keep it with all their power. I say, if once one be mistaken concerning his interest in Christ, it is hard to put him from it: yea, delusion is such an abiding thing, that we find Christ speaketh of it, as if it would wait upon one before the judgment-seat of Christ; and as if some would never quit their hope of heaven, till Christ pronounce that word, Depart from me, I know you not. Delusion may carry us over the borders of time, and lead us unto eternity.

Sixthly, There is much counterfeit religion in these days; that is, there is a painted faith—there is a painted love—there is a painted mortification—and there is a painted tenderness; and some love shadows and pictures, and yet they do not love the very shadow of Christ: and are there not many who think they are embracing Christ, and yet are embracing a delusion and a fancy ?

That which, thirdly, we would speak to from this point is, to give you some evidences by which ye may know if the assurance ye have of your being in Christ, be right or not. Believe it, there are many that draw that conclusion, / am in Christ, which the devil and their own deceitful heart hath drawn, and which Christ never gave consent to. And I shall propose these seven or eight evidences of real assurance, by which ye may discern.

First, A real assurance is a purifying and sanctifying assurance : this is clear, 1 st John iii. 3, Every man that hath this hope in him, —that is, is persuaded that he shall come to heaven,— he trill purify himself, even as he is pare: and 2d Cor. vii. 1, Having, therefore,

oromiset, dearly beloved, let m deanteoureelveefrom allJttthineta of the flesh and wirU.

01 when a Christian getteth Christ in his arms, he cannot but cry out, what have I any mor< to do rvith idols ? When he hath once got Christ in his arms, he will answer every temptation that he meeteth, with this, / am not mine oron, I am bought with a "price, — I cannot now dispose of myself. And if your assurance of going to heaven be not a purifying assurance, he persuaded of it, it is but tlif devil's pillow sewed over your arm-holes. Is it possible that a person can he assured of heaven, and not study holiness ? Can such a delusion as this overtake you ?

ndly, A real assurance putteth the Christian to a pressing and earnest pursuit after communion and fellowship with God. Is it possible for one to he assured, and not to he saying, he is tick ></' /„,.,> ? —this is clear, Song ii. 16, 17> My beloved is mine, ami I am hie; and immediately followeth, Turn ih<>n, () my beloved! 'it,,/ /„■ thou like a young roe, <>r a young hart, a/„m the mountains ofBether. And it is clear, Song vii. 10, 11, / am my beloved's, and his desin is towards me. And what followeth upon that?—he cometh and inviteth Christ, — O ! cumc down with me I" the fields, let as lodge in tin' pillages.

O ! when gave you Christ such an invitation as this ? O precious Christ ! let us lodge in the villages, and go down to the secret places of the field ; — and Psalm Ixiii. 1, My do,/; there is his assurance;—and immediately followeth upon that,— early mill I seek thee; in,i si,ill thirtieth after thee, as in <i dry and parched land, win re no maters are. There is a pressing desire after communion. But I would ask you,—are there not many here who have the hope of heaven (to their apprehension), and yet the desire of communion with Christ was never with them ? I desire to say to thee, he who thou wilt, — be not deceived, God is not mocked — that which thou somest, //,,,,, shah also reap. I think there are some of us who would let Christ live in heaven many days without giving him one visit, if he would let us alone. But O ! if we were within sight of our interest in Christ, how often would this be our complaint, when he was absent,— They have tah n /urn// my Lord, ami I know not where they hare laid him ? —or my idol hath carried me away from him, and I know not where to find him ?

Thirdly, Assurance of our being in Christ will put us to the exercise of praise. Believe it, I think this is one of the most searching evidences of assurance. There are some Christians who will be convinced for the neglect of the duty of prayer ; but for tin- neglect of the duty of praise, they have never one conviction : and I will tell you the reason of it —prayer is a selfish grace, so to speak, but

praise is a denying grace ; prayer seeketh, but praise- giveth, Bxod. xv. 2, //c is mil God, I will prepare him an habitation ; my fathers'

God, ami I iriH e.rall him ,' Psalm ewiii. 21. //■ it my God, ami I

will praise him; he is my (>'<"/, / will exalt him. What needeth

David these repetitions—might not one serve? No, saith he, 1 would even spend my days in this, my God, my God. There is much of heaven in thai word, (i>><l , and love eonnnitteth many

sweet Tautologies. Now, I say to thee, wast thou ever put to the heart-exercise of praise by this assurance thou hast ? This is an evidence indeed: but alas ! many of us cannot say it.

Fourthly, A person that liveth within sight of his interest, Christ is matchless unto him ; as is clear, Song ii. 3, / sat clown under his shadow ; there is faith and assurance of it : and what accomplished that ? As the apple-tree among the trees of the wood, so is my beloved among the sons. Christ hath not a match, saith the spouse, in his sweetness, his power, his beauty, and his usefulness, he is above all.

Fifthly, Real assurance is a humbling thing : the assurance of a Christian maketh him to sit low in the dust. Was not Jacob low in his own eyes, when he cried out, / am less than the least of all thy mercies ? What, was not David low in his own eyes, when he spake that word, What am I, and what is my father's house, that thou hast brought me hitherto ? Was not Paul a low man in his own eyes ; Eph, iii. 8, / am less than the least of all thy saints ? —and when he cried out, / am the chief of all sinners ? The assurance that is real will make a Christian sit down in the dust, and cry out, Woe is me, I am a man of polluted lips !

Sixthly, Real assurance will put him to take much pleasure and delight in the going about of duties. That word, Psalm xl. 8, My God, saith he ; that is his assurance ; and presently he subjoineth, / delight to do thy will, O my God! This he speaketh of himself, as himself, and likewise as a type of Christ ; Psalm cxix. 115, Depart from me, ye evil doers ; for I will keep the commandments of my God. I believe the love of Christ when it is much in exercise, will constrain us to our duty ; and therefore, this proud transporting assurance in these days, that setteth men above all duties and ordinances, and maketh them count the gospel, as well as the law, but bee/gar!// rudiments, and cry out to their neighbours, stand back, for I am holier than thou, must needs be a delusion.

Lastly, There are these three properties of a real assui'ance :—1. It is a begotten assurance. 2. It is a living assurance. 3. It is a constraining assurance.

The first two properties of it are set down it that, 1st Pet. i. 3, lie hath begotten us again unto a lively hope. Who begat that assurance in thee ? I suppose some have assurance, and it was begotten without travail ; but if Christ be not the Father of thy assurance, it will evanish and pass away. Secondly, It must be a living assurance ; some hearts are dead as a stone, and yet they say, they have the hope of heaven. Thirdly, It must be a constraining assurance; it will put the Christian to do what Christ commands; yea, if it were the most pleasant Isaac that we have, if he commandeth us to sacrifice it,—we would put a knife to the throat of it, and be willing to offer it up.

Now, after all these evidences, I desire to have a report from you concerning your estate. What think ye of yourselves—are ye in Christ or not ? I suppose, if Christ should come here to-day, and put us all to the door,—but only those that are in Christ,—we would have a thin assembly. I confess, I wonder that that word doth not make us walk with sadness— many are called, but few an'

yo(>

i in: iam ii <>i 1881 n I

ohoten. Now, I will ask this question ;it yon nil, :is in the right of God, and as vou will one day answer unto him that will be vour judge—what think ye of y<>ur-el\es } Is there none here who can •jive a present positive answer to this,—are vein Christ ? I suppose this,—if I were to go round them that are here, and ask,—Are ye in Christ? Are ye in Christ? () ! I doubt much, if there should he many negative answers within the doors ; we have BO Btrong a faith some of us, that since we were horn, we never doubted it. Hut I think, without condemning doubting, I may say, the faith that thou didst never doubt of is too like a delusion ; and the faith that thou didst never take pains to keep, and yet it kept itself, is too like a delusion. But let me close with this—he your estate what it will, search and come away — I think that is one of the greatest gospel-invitations that is in all the Scriptures ; Lam. iii. 10, Let EM March ami try ""/• nsayt, and turn again unto the lard. When thou hast searched, come away ; for I tell thee this, there will be nothing that ■will commend thee to Christ so much as necessity ; and I hope there is none of you but have enough of this. And I know it. if ye will not come to Christ, he will compel you to come; but it shall not be for your advantage to stay away till ye be compelled. 0 persons that are out of Christ ! come away : () persons that are in Christ ! come away. We must preach that word, come away, unto you, as long as you are here, till ye come and he fixed ae a ptilor in thehotue of Caul, and go no more out. O ! study to be near him. O Christian I didst thou never think upon this, and say with thyself,—O ! when shall I have the immediate embraces of blessed Christ, when there shall be nothing between my heart and him ? Till then, we never get Christ near enough—there is always something between him and us, till we be above the clouds. O these immediate soul-infoldings and embracings of Christ!—are ye never sending a messenger to heaven, desiring a pass to go away, that ye may enjoy them ? And are ye not longing for the day, when the waters of Jordan shall divide themselves, and the ransomed of the Lord shall pass through ?—Now, let us sing praises tn our king — ting praises, for he /"ii// gone up with a shout, <uo/ shall come again — sing /'raises to our king, sing praises.

SERMON III.

2d Cor. xiii. 5. Examine yourselves, whether //>■ he in tin faith : prove your

own selves ■■ know ye not your own selves, how that Jesus Christ is in you, except in- In reprobates ?

I think, ere long, there are many that pass under the notion of professors, that the very atheist, when he bcholdeth their walk, may cry out,—art thou also become like unto one of us ? Are there not

many here, that are in a golden dream, and in a fool's paradise, that dream they eat, and behold when they awake, they shall be hungry i Therefore, I think it is incumbent upon us, to search and examine our state and condition : profanity hath slain its thousands, but delusion and presumption have slain their ten thousands. It was an ancient complaint of Christ, Luke xii. 57, And why even of yourselves judge ye not what u right ? I am persuaded of this, there are many decreets of peace passed upon earth, that are never ratified in heaven : there are many that cry out,—the bitterness of death is past, whom God yet, by the sword of his justice, shall hew in pieces before our eyes. We told you at the last occasion that we spake upon these words, that there were six things we intended to speak from them,—of the first three we have spoken.

That which we intend to speak to at this time, is, that there is much soul-advantage and spiritual gain that doth redound to the Christian by the distinct persuasion of his interest in Christ: this we gathered from Paul's doubling the command of searching and trying themselves ; as if he had said, it is a business that will be so much for your advantage, that it is incumbent for you to search and try diligently. And for further clearing of the point, I shall only give these three places :—Rev. ii. 17, / will give unto them a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. By the new name, and the white stone, is understood assurance, and the intimation of it to the soul. This indeed is such a mercy, that I defy any to make language of it—no man knoweth it, much less can he express it, but he that is the possessor of it. And that place, Isa. lxii. 2, / will give them a new name, which the mouth of the Lord shall name. O! what a name must that be, which the mouth of the Lord shall name ? I think what he giveth must be one of the noblest names that ever was given ; all the styles and titles under heaven cannot equal it. And thirdly, We see David, in the 18th Psalm, found much sweetness and advantage in this, when nine times he hath that word, My strength, my rock, my fortress, and my deliverer ; my strength, and my buckler, the horn of my salvation, and my high tower. O David ! what needeth all these mys ? David would answer, O ! he is sweet in himself, but O ! much sweeter to me when I put to that positive note, my.

Now, to speak more particularly to these advantages of assurance : — The first is, That a person that is assured of his interest in Christ, is much in desiring communion with Christ, Song i. 7, Tell me, O thou whom my soul loveth (there is assurance), where thoufee< ! where thou makest thy flock to rest at noon ? There is desire of communion. And Song vii. 10, 11, / am my beloved's, and his desire is towards me ; there is assurance ; and immediately followeth, Come, my beloved, let us go forth into the field ; let us lodge in the tillages ; —there is her desire of communion. And Song ii. 16, 17, My beloved is mine, and I am his,— and what followeth upon that ?— he feedeth among the lilies, 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 Bether: that is, in short, let me have sweet corres-

pondenoe and fellowship with thee till the d.u of eternity shall come. I think the desires of an assured Christian are like the grave, they cry continually, Give, give, and tin \ never say, it is enough. What is the reason ye seek so little after fellowship with Christ ': It is even this,—ye arc not persuaded of your interest in him. Believe it, if once ye had attained to this blessed length, as to cry out, Christ is mine, it would be a hell upon earth for you to live at such a distance from him, as you do for the most part. O ! but assurance maketh absence from (Ihrist an unsupportable burden ,-Psalm xxii. 1, My God, my God ; there is assurance ; and immediately followeth this complaint, why hidest thou thyself from mef Song iii. 1, 2, \\, that word, Him whom my soul loveth, made ber weep so much under absence from Christ: and John xx. 13, when the angel asked the question at Alary, Woman, why weepest thou ? I think she thought it a needless question ; and she tells the cause of it, they have taken away my Lord: I think her heart was at her mouth, when she pronounced these two word-, my Lord; she spake

them with a great deal of emphasis and force. Could ye resent absence from Christ so little, if ye were sure he were yours? I Confess it is no wonder, when persons lose that which is not their own, that they weep not much lor the loss of it: but oh ! to lose that which is our own, maketh it a cross and a burden to us.

Secondly, It maketh the soul to have a high and matchless esteem of precious Christ ; Song v. 10, My beloved is white and ruddy, the chiefest among ten thousand. O ! Baith the spouse, I never saw his like, and I shall never sec his like again : there is much in that my, —interest maketh her look upon Christ with another eye than she would have done. Strangers look upon him as a tree planted upon the Band ; 1st Pet. ii. 7. To you thai beli oe, Christ is precious, —not every one : and Song ii '.\, I sat down under his shadow with great delight ; the reason is, interest in the words going before, As t/i, apple-tree among the trees of tin- wood, so is my beloved among the sons. Yea, assurance will make every thing in Christ exceeding pleasant to the soul; as is clear. Song v. I)i, My beloved is altogether lovely —or, he is nil desires. I will tell you what assurance will do, —it will make Christ's person pleasant and precious to the soul ; it will make Christ's natures pleasant to the soul ; it will make Christ's offices pleasant to the soul; it will make Christ's promises pleasant to the soul ; it will make threatcnings pleasant to the soul ; it will make the smell of Christ's garments pleasant to tin- .out; and it

will make the kisses of his mouth pleasant to the soul. ()! Baith thi' assured Christian, there is nothing in Christ but is mo.-t pleasant, and is all desires : his threatcnings are pleasant—they are the wounds of a friend ; and his kis-es arc pleasant—they arc better than wine ; his name is pleasant— it is n precious ointm forthi his smilings arc most delightful,— Whose countenance is as Lebanon, excellent as the cedars, O to embrace a married Christ !

—how pleasant it is to the soul ! What maketh you have so low

thoughts of Christ ? Even this, the want of assurance that he is

VOUr husband.

Thirdly, Assurance will make the Christian patiently to submil

to every cross and sad dispensation he meeteth with : this is char, Heb. x. 34, They took teUh joy the spoiling of their goods. And what made them do so ? they hoped for a better inheritance, and a

more enduring substance. I tell you, assurance will answer all crosses with this, Christ is mine ; when they are afflicted, assurance will lift up its face, and cry out, Christ is mine ; and when they are reproached, they will comfort themselves with this, Christ is mine s I can put on the Lord Jesus.

Fourthly, Assurance will keep you from apostacy, and defection from Christ, 2 Pet. i. 10, Make your calling and election sure; and if ye do this, saith he, ye shall never fall, Heb. iii. 12, It is there set down as a fault of the evil heart of misbelief, it maketh us depart from the living God: hut on the contrary, assurance knitteth the soul to Christ by a threefold cord, which is not easily broken. Believe it, the assured Christian can cry out with much confidence of faith, My mountain standeth strong, I shall never be moved. The assured Christian can cry out with much cheerfulness, In God will I praise his word, in God have I put my trust, I mill not he afraid what flesh can do unto me. Yea, he can sweetly sing, in the very mouth of danger, The Lord is my light, ami, my salvation, whom shall I fear f The Lord, is the strength of my life, of whom shall I be afraid? Psalm xxvii. 1.

Fifthly, Assurance keepeth all the graces of the spirit green and flourishing ; it is a refreshful dew upon our branches, which maketh every grace sweetly to blossom in his season. 1. It stirreth up the exercise of love. O ! how vigorous are the actings of love, when a Christian can cry out, My beloved is mine, and I am his ! Song ii. 10. My beloved (there is assurance; I- a bundle of myrrh, and shall He all night, betwixt my breasts, Song i. 13 ; that is, as long as time shall last, I shall never have Christ out of my heart: there is love, 1st John iv. 19, We love him, because he first loved us : our hearts are naturally cold, but love kindleth love. The sense of his love to us putteth our hearts into a heavenly flame towards him again. 2. Assurance keeps up the exercise of prayer ; it is the assured Christian that can pray best, and to the best advantage: and in these three things especially, is prayer helped by assurance. J. It helpeth in the point of boldness ; O ! but the assured Christian can go boldly to the throne of grace, crying, Abba Father, and my Lord, awl my God. 2. It helpeth our diligence in prayer; Psalm lxiii. 1, 0 my God —here is assurance ; early will I seek thee— there is his diligence as the fruit thereof. 3. It helpeth the fervency of prayer, as in that same place, My soul thirtieth for thee ; my flesh longethfor i./a-r ; there is fervency as another fruit of his assurance. 4. Ass trance keepeth in exercise and life the grace of mortification ; clear tfy comparing 2d Cor. iv. 13, with 2d Cor. v. 1,— We loot, not at the things which are seen. O Paul ! what aileth you,—may ye not take a look of the world? O! saith Paul, would you know the ground of it ? We know, that, if our earthly house of this taber-nable were dissolved, we ham a house not. made with hands, eternal l» the heavens : my house and my treasure is in heaven ; I must have my heart there, and mine eyes also. Would you know what would

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stay your pursuit after the world? Study to have the assurance of your interest in Christ continually with you. 5. It keepeth in exercise the grace of humility: there is nothing will keep Christians bo bumble as assurance, (ial.ii.20, / lir. ; yet »•>■' I, but Ckritt Uveth in me. Eph. iii. 8,—there he is all in exalting grace, and debasing himself. It is the misbeliever and discouraged person that dwelleth nearest pride. Believe it, misbelief is big with child of pride and apostacy; these are two children which that fruitful mother will bring forth. 6. It will help the grace of repentance. Would you know what would make the Christian to repent ? It is even this, to take Christ in our arms and call him ours. Xcch. xii. 10, 77/.// ahull look "/"'ii him (that is their faith), and they ah.ill mourn, as one mourneth for hi* only ton. I think it is known by experience, the soul never weeps more tenderly under the conviction of sin, than when he hath Christ in his arms, and can say, In it mine. O ! how sweetly do men then complain ? There is not a sight of Christ as their own, when they have offended, but breaks all their heart in pieces, and is as a sword piercing into the bones, when they cry out, O ! what a fool was I to offend such a precious One, in whom I had so much interest. Was it not a sense of interest that made Mary wash the feet of Christ with her tears ? Lastly, It will keep in exercise the grace of joy ; 1st Pet. i. 8. It is faith which maketh one to rejoice with joy unspeakable, and full of glory. Would ye know why your graces are withered? Would ye know why all the pleasant plants of God within your soul are decayed ? It is this,—ye live without sight of your interest in Christ. Believe it, if so I may speak, assurance will be a watering to your graces every morning, and refresh them every hour,—it bein"- a channel through which divine influence is conveyed to the increase of grace, and especially of joy.

The sixth advantage that cometh unto the Christian by the assurance of his interest in Christ, is, that it maketh death exceedingly pleasant and comfortable to the soul. What maketh death the king

of terrors ? and what maketh it so to us ? Is it not this—we go

to heaven under a cloud? The assured Christian can take death in his arms, and cry out.—welcome, O friend ! The assured Christian, when he seeth the chariots his Father sends for him, doth with old Jacob rejoice; and Psalm xxiii. 4, When I walk through the valley of the shadow of death, I mitt fear no evil. What brought you that length, David? I will tell you why,—saith he, for God is with me. I think I need not fear any thing, when I have God in my company. It is the assured Christian that can cry out. Why should I fear death ? Should I not laugh at destruction ? I think, indeed, the assured Christian needeth not tear death, because death to him is the death of all his lusts,—the funeral of all his soYrows. And is not the day of death his coronation-day, his marriage day, the day of his triumph, and of his entering into rest,—and why then should he fear it ?

The seventh advantage is, that a Christian being in the state of assurance, can put the highest account upon the smallest mercy that he meets with from God. The assured Christian looketh upon every

THE FAITH OP ASSURANCE. C <JH

mercy as a wonder : it is the assured Christian that crieth out,—I am less than the least of all thy mercies. There is not a mercy he meeteth with, were it but a drop of cold water, but if he can read this on it, that it came from my Husband, and from my Father, it will be better to him than the sweetest wine.

Lastly, Assurance doth exceedingly help us to cheerfulness in obedience: O ! that is a remarkable connection that Paul hath, Acts xxvii. 23, The Lord, whose I am, and whom I serve. That passage also, 2d Cor. v. 14, is very observable, The love of Christ constraineth us, &c. Why art thou so painful a minister, Paul ? Why, knowest thou no man after the flesh, art not led by carnal interests nor affections ? Art so busy and diligent, that all the world counteth thee mad ? Why, saith he, love will not let me rest; if I would be lazy, or carnal, or fold my hands to sleep, the love of Christ doth always sound that in my ears, That I was dead, and he hath died for me, that henceforth I should not live unto myself, hut unto him that died for me. —Now unto him who is the first, and the last, who was dead, and who is alive for evermore, we give praise.

DIRECTIONS AND INSTIGATIONS

DUTY OF PRAYER.

SERMON I.

1st Thess. v. 17.— Pray without ceasing.

Godliness is so sublime and divine a thing, and doth so highly elevate the believer that is endowed with it, that by it he is admitted unto that high pinnacle of honour, and inconceivable pitch of dignity, as to be made like unto God, and to have a glorious participation of his divine nature; so that we need not much rhetoric to commend this unto you, who have tasted of the sweetness of it ;for wisdom will be justified of her children, JMatth. xi. 19. But there are some of you who savour not the things of God, and to whom these things do appear but as some Utopian fancy, and notions of a man's brain, who are not much in contemplation of these things. So that, though we could speak upon this subject in such a manner that the glorious light of it should surround us, yet the blind heart cannot see it because there is a dungeon within ; and till Christ open our eyes, as well as reveal his light, we cannot be enlightened by it. But had we once as much divine understanding, as to take it up in its beauty and necessity, in its advantage and dignities, in its comeliness and equity, we should esteem it the principal thing which we have to do in all our life-time, and should dig far it, <is far hid treasure, Prov. ii. 4. And there is no part of this royal and beautiful ornament of Godliness, but may commend and ingratiate itself to any who do not close their eyes. And amongst all the beautiful effects and parts of godliness, this duty and grace of prayer is not the least, and doth not a little commend it ; and though it appear sometimes little among the thousands of the graces of the spirit, yet out of it have come excellent things, and it hath not counted it presumption to compare itself with the highest and chiefest. It is that, no doubt, by which a soul is elevated to converse and talk with God, with the holy and blessed Trinity ; yea, and that as often and freely as the Christian pleaseth : for there is a door of access standing always open, by which we may enter in and communicate and impart our thoughts to God, and have him making known his mind to us. O ! this is a dignity and a privilege

that hath been purchased unto us at an infinite rate and value, even the precious blood of Christ ; for, no doubt, the door of our access unto God is through the veil of his flesh : and were this more deeply engraven upon our spirits, we should improve this dignity more; did we once believe the unspeakable highness of this duty of prayer, and the incomprehensible essence of God, that which we now neglect through ignorance, we should fear to meddle with, through a sort of reverence and fear, being afraid to touch the mount, lest me should he shot through, and looking upon ourselves, as unworthy to lift up our eyes to heaven, because we have reproached him so often.

Now, there are these two comprehensible and cardinal evils which do exceedingly mar and intercept the obedience of Christians unto this great and precious command of praying without ceasing, and they are these two, atheism and idolatry; too much confidence in ourselves, and too much leaning to our own understanding, which is idolatry,—it being a visible breach of the first command, Thou shall ham no other gods before me, Exod. xx. 3; and too little confidence and trusting in God, which is our atheism, employing ourselves in all, and employing God in nothing: so that our blessed Lord may propose that unanswerable challenge and question to many of us, Hitherto hate ye ashed nothing in 'my name c 4 John xvi. 24. And what is this practice, but involving of ourselves in that woeful curse,— Cursed be the man that trusteth in man, and maketh flesh his arm, whose heart departeth from the Lord : should the living seek the dead, and not their God ? mho gweth to all men liberally to enjoy, Jer. xvii. 5. Were we dwelling more under the spiritual impression of our inability and impotency to save ourselves, and that complete ability and infinite power which is in him to help us, we would bind this precious command of prayer as a chain of gold about our neck, and make it an ornament of grace to our head, Prov. iv. 9. We should certainly be constrained to cry forth, All that tiie Lord hath commanded us, we will do, Deut. v. 2J. And pray that there may be such a heart given to us, as to have our practice correspondent unto our resolutions.

O ! what a glorious and unspeakable dignity suppose you it to be, to be daily having your walk in heaven, in those beautiful streets that are all paved with transparent gold ; and to be conversing with him, whose fellowship is of more infinite worth than all imperial dignities. A Christian that is much exercised in prayer may have this to say when he is passing through the gates of death to long and endless eternity, that he is now to change his place, but not his company; heaven may be to him but a blessed transition to a more constant and immediate enjoyment of God. O ! what a blessed day suppose ye it to be, when ye shall be altogether without the reach of the necessity of this duty, and whole exercise of the grace of prayer ? For though it be a blessed and most divine exercise, yet it involves an imperfection in its bosom ; and so it must needs pass away, when that mhich is perfect shall come, 1st Cor. xiii. 10. O !. to be much in correspondence with him, and in maintaining communion and fellowship with him ! Ask of him, and were it to the

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half of his kingdom ; yea, more, WhatsOi >■. ,■ ye ask m hit nam* , according to his will, and what he sees fit in hit wisdom for your pood, believing, hi will grant it you, Matth. xxi. 22, and will not at all deny you : we conceive, there is not such a comprehensive promise annexed to any duty as this; in a manner, it is the sweet compend and epitome of all Christian promises. What is included here? All things, no doubt, for your good are here included, and nothing of that kind excluded. We confess, if our enjoyments were regulated according to our desires, they should come far short of that which we stand in need of, and much more they should come short of that which he is willing to give : and therefore we are blessed in this, that he walketh not in dispensations to us by the rule of our desires, but by that precious rule of his free and condescending grace ; for he is able to give unto us exceeding abundantly above all //nit ice are able to ask or think-, Eph. hi. O ! if ye would ask, what is the great and eminent exercise which a Christian ought to have while he is here below ? Believe it, I could give no answer so suitable as prayer. And if it were asked, secondly, What ought to be the great and eminent exercise of a Christian while he is here ? It is prayer. Pray above all things, and above all things prayer, —I mean, true, serious, sincere, and not hypocritical, prayer; a pleasant retiring and diverting ourselves from all other things, to wrestle with God ; to leave our servants and our asses at the foot of the mount, until we go up and worship God, and bury our idols under the vale of Shechem ; and to wash ourselves from our pollutions, when we go up to Bethel ; to return from the confused noise of the multitude of our affairs unto the pleasant delighting ourselves in God. A Christian, (the sound of whose feet is much heard in the streets of the New Jerusalem, who, in a manner, is anticipating the time of his endless enjoyment of it; and who is daily bringing down heaven unto earth, or rather elevating himself towards heaven, hearing of such an endless command as this, Pray without ceasing, Rom. xii. 12,) is constrained to cry forth, Lord, what is man that thou shouldst In' mindful of him, or the son of man that thou shouldst visit him, and that thou hast so highly magnified him ? Psalm viii. 4. I conceive, if a Christian would look upon all the duties of religion under a right notion and apprehension, certainly he will rather take them up as his dignity, than his duty, and rather as the singular tokens and significations of the infinite respect and love of God towards him, than any ways given and commanded him. Seeing by the practice of them, we shall testify our thankfulness and obedience towards him, surely it were our servitude, and not our liberty, to be freed from this blessed and glorious work of his commandments. O ! what a bondage were it for an immortal soul, not always to be living in a direct line of subordination to him ? But a natural man, hearing of this decree and command of God coming forth, Vray wit/nail ceasing, will cry out. This is a hard saning, irho ran hear it ? John vi. 80. We ought to study to be subordinate to God, and in subjection unto nothing which may hinder our subordination unto him: and he who counts the service of the Lord i wearinesSj and doth snuff at it, as it were, and never knew what

it was to be bound in the spirit, till he go to prayer—believe me, that man is not much taken up in the obedience of this noble and most excellent commandment, Pray without ceasing.

Now, being come to the words, having spoken at large of that radical and noble grace of faith, we are come to speak of this excellent grace of prayer, and I would have none of you mistaking the nature of this command or excellent grace ; or to conceive that the apostle doth here so compendize and abridge Christian duties, as to confine them within this one duty and grace of prayer, so that we should constantly and perpetually be taken up in this exercise, and so neglect the exercise of all other duties. No, surely this is not the meaning of the words ; for the words going before the text may remove this mistake, Rejoice evermore, 1st Thess. v. 16. But we conceive it holds out these things to us :—

First, That in all our lawful diversions and interruptions from the divine exercise and employment in this noble duty and grace of prayer, we may be keeping ourselves in a praying frame and disposition, so that, when occasion presents itself to us, we may retire ourselves from the noise of our secular affairs, and converse with him,—a practice unknown to the most part of the Christians of this generation, who. betwixt the time of their conversing with God, and their address to his throne, give leave to wander after many vain impertinences, and to rove abroad in the path of their idols, and to entangle themselves with the affairs of this world ; so that, in a manner, they are incapacitated for this holy and divine exercise of the duty of prayer, which doth require much divine abstractedness from the world, and the things thereof, and much composedness of spirit, which our involving of ourselves too much in our affairs, that do but by the way belong to us, doth so much interrupt and hinder ; and this observation, pray without ceasing, holds forth unto us, there is no condition nor estate of life, wherein we can be placed, that exempteth us from the necessity and obedience of being much in the exercise of this noble and excellent duty of the grace of prayer : for if we be under bonds, we must pray that we may be enlarged; and if he lift up the light of his countenance upon us, we must pray that we may be helped to walk humbly with God, and to erect to ourselves a dwelling in the dust, when he erecteth to us a throne in heaven, and to be enabled not to stir him up, nor awake him before he pleases. God hath in the depth of his infinite wisdom and unsearchable love towards man, so ordered it, that continual dependence upon him is both our duty and dignity.

And then, secondly, It holds out this unto us, that, in the midst of all our business, and other affairs that we go about, we ought to be sending forth secret and divine ejaculations toward God, which practice was no mystery unto Jacob, for in the midst of his testament, having blessed six of his sons, and having other six to bless, he breaks forth with that divine thought, / ham waited for thy salvation, O Lord, Gen. xlix. 18. Neither was this a mystery unto godly Nehemiah, who, while he was standing before the king, with the cup in his hand, did pray unto the Lord in his secret and silent way, Neh. ii. 4, He prayeth unto the God of heaven.

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\Jlli DIRECTIONS AND INSTIGATIONS

And then, tartly, Tins command and exhortation, pray without ceasing, bolds forth this unto us, that we should lay hold, yea. more, that we should watch to lay hold upon every opportunity tor this duty of prayer ; yea, more, that we should labour for all occasions for the enjoying of this admirable dignity, which is the scope of that noble command, 1st Pet. iv. 7> H"t (saith be) the end of all things is at hand, be ye therefore sober, and match unto prayer, —a practice, alas ! that is not much now in request, and that the Christians in this generation do very much undervalue and set at nought: and we conceive, that which doth so much interrupt our obedience unto this command of praying in public, and in our praying one with another, is either our atheism, or our pride ; we being more afraid to speak before men, than to speak before God, which is our atheism : so that our silence is rather from our reverence of men, than from our reverence of God. And then our pride hinders us from it, we being afraid lest, going about that duty, we discover our nakedness, and make our shame appear : and in our impertinent denials of our obedience unto this desire, we study to cover the matter with a pretext of humility, and to gain reputation amongst men, that pride is hid from our eyes, and that we will walk low, when, in the meantime, we sit on high places : and certainly, that -which doth so much obstruct our liberty, and our having access unto God in our praying one with another, is our greater fear of those before whom we pray, than of him whom we pray to: and no doubt, the divine impression of a deity upon our hearts, would make us to get this overcome,—or it is our pride that hinders us from high thoughts of God, and hinders and interrupts this holy and divine exercise of the grace of prayer. Self is the great Diana which we so much adore, and about the adorning of which, and her silver shrines, to speak so, much of our talk and labour is spent, —we still proposing that woeful end in all our actions, the exalting of ourself, and attaining reputation amongst men ; and therefore, it comes to pass, that there is little or no advantage redounding to us by the exercise of public prayer ; so that we may say that which one spake to another purpose, Cum inter hominesfui } minor homo redivi: for we may say this, that when we have been among Christians, we do oftentimes return less Christians ; for if, in our praying one with another, we be answered according to the idols of our heart, and have liberty of words, and perhaps some real access to the throne of grace, when God lifts up, we lift up ourselves, l< ing exalted above measure, and sacrificing to our own net ; and making a secret feast to our dagon within the temple of our hearts, proving ourselves to be but empty vims, bringing forth () uits unto ourselves, Hosea x. 1. And hence it is, if a Christian will observe it, that he doth not much advance in the work of mortification by his public enlargements, and that the power of iniquity in him is not much restrained by these ; but presently, after his weeping over himself lor some short-coming, some new temptation presenting itself unto him, involves him in the like, or it may be, in a worse sin : and ordinarily our public enjoyments and enlargements are not constant and permanent, by our (punching his Holy Spirit. However, by

the way, we would say that which a Heathen said,— " It is much for a man to be as serious alone in the exercise of his mind and affection, in pursuing after these duties, as when he is in company :" and that which exceedingly hinders a man's obedience when he is alone unto this command, Pray without ceasing, is either the want of a solid conviction of the necessity of this duty, or else it flows from not being convinced of the advantage that may be found in this exercise of our secret retirements with God, and abstracting ourselves from the noise of the world to converse with him. What joy in the Holy Ghost! What mortification of our idols ! What divine conformity and likeness of the Lord's blessed and glorious image might we attain to by this ! As likewise, we may superadd this,—the want of the solid conviction of those unspeakable disadvantages that are to be found in our woeful neglecting and sinful suspending of the exercise of this duty when we are alone, which are best known to those who are most conversant with their own spirits : but sure we are, through the slothfulness of our hands, our house droppeth through, and our building doth decay; and we are become remarkable servants unto our lusts and corruptions.

Now, is there any of you that, at the very reading of these words, pray without ceasing, may not retire himself, and judge himself eminently guilty of the breach of this commandment and excellent duty ? That whereas Eliphaz did accuse Job, Thou restrainest prayer before God, Job xv. 4. Surely he may justly charge it upon many ; yea, and alas ! upon the most part of Christians of this generation. There are many, I fear, here, who do pass under the notion of saints and real Christians, who did never much study to obey this command : there are many here who need not much arithmetic to calculate all their prayers that they have poured out before his throne. O ! whither is your devotion gone ? If David and Daniel were now alive, would not their pi*actice condemn the Christians of this generation, who, at morning, at noon, and at even-tide, did call upon him ; yea, in the silent watches of the night, and at midnight, did rise, and seek their Maker, who gives unto his own their songs in the saddest nights of their affliction ? We conceive also, if Anna, that precious woman, were now alive, to whom that excellent testimony is given, Luke ii. 37,— She was a widow about fourscore and four years, who departed not from the temple, but served God with fasting and praying night and, day ; — might she not provoke many women, yea, and all men and women, unto a holy emulation in this so singular and divine a practice ? Alas ! there are none, now-a-days, upon whom so brave a testimony could be passed as upon her. We may either conceive, that the way to heaven is more easy than it was before in ancient times, or else that there is not so much delight and solace to be had in him, as was before. Were we daily tasting of that pure river of life that floras out from beneath the throne of God, and of its sweetness, which causeth the lips of those that are asleep to speak, we would be more taken up in giving obedience unto this precious command of prayer ; and if we were sleeping more in the bed of love, we would be less sleeping in the bed of security ; we would likewise embrace

more abstractedness from the world, and more familiarity with God. O ! but our visits are rare, because we are not constant in prayer, and fervent in spirit, seeking the Lortl. It is no wonder that we forget what a one he is, because it is long since we did behold him ; we may forget his form and loveliness—there is such a number of days and woeful space of time intervening betwixt our enjoyments of him.

Now, we shall not dwell long in pointing out unto you what prayer is ; we conceive, it is a sweet travelling and trafficking of the soul betwixt emptiness and fulness—betwixt our inability to help ourselves, and his ability to help us ; the one deep calling unto the other deep; or in short, it is a soul's conference with God. Neither shall we stand long in proving this unto you, that it is the duty of a Christian to be much taken up in continual exercise of the duty of prayer. The text doth sufficiently prove it; but we shall only, for the more clearing of this, point out one place of Scripture, and that is in Eph. vi. 18, where we are exhorted to pray with all man~ a. r <■/' pray* r and supplication, &c.; which we conceive to be understood both of public and private prayer, and that we should not be in the exercise of these by starts and fits, but that we should continue in them with all perseverance, as the text doth clearly hold forth. Neither shall we insist long in speaking unto this,—what is the spirit of prayer ? We conceive, it doth not stand in that promptness and volubility of language that we use before him, for there may be much of that, and little of the spirit: and, upon the contrary, there may be little of that, or nothing at all, and yet much of the spirit: yea, we are certain, that the spirit is sometimes an impediment unto much language; for either in our presenting or expressing our grief before God, our spirits are so overwhelmed within us, and so troubled, that we cannot speak, so that sighs or silent groans are rather our oratory, than the multitude of words : so likewise, in the exercise of joy, the soul is so filled, and, in a manner, overshadowed with the Holy Ghost, that the Christian is wrapt up in holy admiration and astonishment, so that, in a manner, he loses not only the exercise of invention, but also the exercise of speech : he is so much taken up in gazing at that which lie doth enjoy, and in a pleasant beholding and contemplation of him who hath ravished him with one of his eyes, and iri/h one chain of his neck, that he can speak no more, but beginneth to wonder ; his tongue cleaveth to the roof of his mouth, and his judgment is confounded with the inexpressible sweetness and glory of him that appeareth, and his affection doth so swell and run over all its banks, that, in a manner, he is clothed with a blessed impossibility to have the use of his tongue, and therefore he begins to admire that which he cannot speak of: however, he that hath much of these things, hath nothing over, and he that hath little, hath no lack.

Neither doth the spirit of prayer consist in the fineness and eloquence of our dictions,—these things being rather to prove ourselves orators than such as pray in the Holy Ghost. But, we conceive, it doth more consist in the voice of the affection, than the voice of words, and having inexpressible and unutterable sighs and

oroans of the spirit, which is indeed that true spirit of adoption which he hath given unto us, whereby we cry unto him, Abba Father, Gal. iv. 6. If we speak no more in prayer, than what our affections and soul do speak, truly we would not speak much : if we spake more with zeal and affection, that vain prolixity that we have in this duty of prayer would be much compendized and abridged. Neither shall we speak long on this, how much it is of a Christian's concernment to be convinced of the absolute necessity of Mediator, and of a Days-man, who must lay his hand upon us in all our approaches to God. And truly we conceive, if many of you were posed, when the last deep impression of the need that you have of Jesus Christ, and of him that hath taken that glorious title and attribute unto himself, of being the Counsellor, Isa. ix. 6, were engraven upon your spirits, when ye went to prayer, you should find it a difficulty to fall upon the number of the days: and I conceive, that the want of the apprehensions and uptakings of God, and of ourselves, is the reason why this great mystery, and divine duty of the gospel, viz. —the employing of Jesus Christ in prayer, is so great a mystery both unto our judgments and affections. However, know that this is a duty belonging both to our knowledge and practice. There are many Christians, who, to their own apprehensions, have made a great progress in the course of Christianity, who yet may turn back, and learn that great and fundamental lesson, to call on his name : sure we are, were this more believed, that God is a consuming fire, without Jesus Christ, we should not be so presumptuously bold as to approach before God, either in public or in private, without him, who, by his blood, must quench this divine flame, and who must remove that angel that stands with the flaming sword in his hand, marring our access to God : Christ must be to us Melchised-ec, a king of righteousness, and of peace.

He, no doubt, is that tristing place in which God and sinners must meet; he is that glorious ladder that reaches from heaven to earth, by which we must ascend up to God : his humanity, which is the foot of the ladder, is the door of our access by which we must ascend up to the top, which is his divinity: we did once, by our iniquity, fix a gulf betwixt God and us, but Jesus Christ, by taking on our nature, did make a golden bridge over that gulf, by which we may go over and converse with God.

1. Surely want of the conviction of this doth make us come with less confidence unto him, for upon what can ye build your hope, except it be upon that stone of Israel, and on his beloved Son, in whom he is well pleased ? Matth. iii. 17. We ought to rest upon him, who is that Immanuel, God with us.

2. As likewise, the want of this is the cause of the little reverence that you have to God in your approaches unto him ; for did we once take him up under this notion, how inaccessible God is, except he be made accessible by him, who is the wag, the truth, and the life, John xiv. 6.—O ! how would we fear to draw near to such a holy God.

3. And this likewise is the occasion of the little delight we have in conversing with him ; we are not persuaded that there is no

delight in this blessed exercise, but through him who is the virion

of peace betwixt the Father and us ; his divine nature is an impregnable rock, which we cannot scale but by his human nature, and wr must make use of Christ in all our approaches to God, not only as one who must give us access unto him, and open a door unto us, through which we must enter into the holiest of all, (he must draw aside the veil that is hanging over his face, and we must go in, walking at his back, as is clear, Rom. v. 2); but we must likewise make use of Christ in all our approaches unto God, as one by whom we must be enabled to do every thing he calleth for at our hands. If the faith of that saying, which is in John xv. 5, Without //" ye ran <l" nothing, were more deeply engraven and stamped upon the tables of our hearts, we would be walking alongst our pilgrimage with the sentence of death in our bosom, and have our confidence fixed on him above; for there is not only an inability in ourselves to do any thing, but also we are clothed with a woeful impossibility, as that word doth hold forth, without rne ye can do nothing. And certainly, the lower we descend in the thoughts of our strength, we are the more fit to receive this divine influence from him, by which we are capacitated and rendered able for the doing of every duty. We must likewise make use of Jesus Christ in all our approaches unto God, as one before whom all our prayers must be accepted before him. The sacrifices of Judah cannot come up with acceptance upon that golden altar before the throne, except they be presented by him mho is that great Master of request ; this is clear from Rev. viii., whereby the angel that is spoken of there, we understand to be the messenger of the covenant; and by that incense, we understand the merits of Jesus Christ, who is that precious veil that is spread over these sinful imperfections of our duties, which they must be mixed with, before they be an acceptable savour unto God. O ! how doth he abominate and abhor all our prayers, if they want this precious ingredient, that sweet-smelling incense—the merits of our blessed Lord Jesus Christ! It is he that doth remove all these rovings, and vain impertinences, of ours, that we have in the exercise of that duty, and doth present them in a more divine frame and contexture. He reduces them in a few words, and makes them more effectual for the obtaining of our requests. If the consideration of this were more with us, O ! how would it make Jesus Christ more precious in our eyes ? As likewise, it would discover unto us a more absolute necessity in having our recourse to him in all our approaches to God : such is the depth of the unsearchable grace of Christ, and of his infinite love towards sinners, that the voice of complaining on them was never heard in heaven. Christ never spake evil, but always good, of believers before his Father, notwithstanding he hath oftentimes Bpoken reproofs to themselves ; that is clear from John xvii. 8, where, giving an account of the carriage and practice of his disciples unto his Father, he doth exceedingly commend their faith and their carriage towards him, and saith, They have rea ived me, and have known surely tlmt I came. nut from ili',\ <nnl they have believed that thou didtt s, ml me : and vet. in John \iv. 1. he doth challenge their unbelief: the one speech he

directeth to God his Father, and the other he directeth to them. Love, in a manner, doth silence all the noise of complaints with him, and maketh him always breathe out love in his expressions of them before the throne. He will be whiles speaking roughly to believers here to themselves, but, to say it with reverence to his blessed Name, he never telleth any ill tale of them behind their backs.

But now, we shall insist a little in pointing out what things are convenient and suitable for a Christian to exercise himself unto, before he go about this divine and holy duty, in conversing and speaking to God.

First, We think a Christian, before he comes and takes upon him this holy and divine exercise of talking with God, must be much in the exercise of meditation, not only of the inconceivable highness and dignity of the glorious and inexpressible person with whom he is to converse, but also upon the inconceivable baseness and lowness of himself; so that, by the consideration of the highness of the one, he may be provoked to reverence ; and by the consideration of the other, he may be provoked to loathing.

Secondly, A Christian before he go to prayer, should study to have a deep impression of these things which he is to make the matter of his supplication to God, and to have them engraven upon his heart: and truly we think the want of this is oftentimes the occasion of that woful evil of lying unto the Holy Ghost; for we complain in prayer, and personate or counterfeit resentment for those things, which never before were the grief of our hearts. Oftentimes we speak many things with our lips, ere we study to have our hearts inditing these things that we speak. And likewise in the exercise of blessing and praising him from the consideration of any great desirable mercy, we do personate and feign joy from the consideration of these things, which before we never made the matter of our consideration and joy. It were no doubt the great advantage of the Christian in the exercise of prayer, to be much taken up in the obedience of this command, Eccl. v. 2, Be not rash with thy mouth, and let not thy heart be hasty Ij utter any thing before God; for God is in heaven, and thou upon earth, therefore let thy words be few. Seldom doth the Christian look or speak with God, but if he hath as much grace as to reflect upon it, he may be convinced that he is uttering things that are not fit to be spoken to God : O to be studying that divine abridgement of our prayers, which no doubt would speak nothing before him, but what our hearts do indite. There is something of this holden out in the practice of David, Psal. xlv. 1, where he be-ginneth with that, My heart doth indite a good matter ; and then he subjoins, my tongue is as the pen of a ready writer. Our oratory might be more refined, and confined likewise; and it would be more effectual for the obtaining of our desires, if we were studying this, O that our hearts might speak more in prayer, and our tongues less. We through the multitude of business, produce multitude of dreams to ourselves.

Thirdly, This is likewise requisite for a Christian before he go to prayer, to be studying holiness, to be endeavouring to have his

filthy garments, wherewith lie is clothed, changed with change of raiment; he must put ofl'the shoes of his feet, because he it to go (a ttand upon an holy ground. This was the commendable practice of that holy man David, Psal. xxvi. (J, / HttZZ math mint hands in inno-eencv: then will I compass thine altar, 0 l.^r<K This is likewise char from Bxod. xxx. 11!, 19, where Aaron and the sons of Levi were to wash their hands and their feet in the brazen laver, that did stand betwixt the tabernacle of the congregation and the altar, when they came near to minister or burn offerings by fire unto the Lord : we must likewise endeavour much to symbolize the practice, and to have ourselves washen in the laver of regeneration, and in tbatpretious fbuny tain t/uxt is opened to tlie house of David, for tin n ml for uncleanness, Zech. xiii. 1. Before we enter into the holiest of all, what ornament is so suitable for one that is walking unto that higher palace, as that glorious ornament of holiness, without which we are rendered unacceptable to God, and with which we may with confidence and boldness go and serve him in his holy temple ? No doubt if the deep impression of that absolute holiness and purity of that Majesty with whom we are to converse, (when we go to prayer,) were engraven upon our spirits, we should study to be like him : for the foundation of friendship and fellowship doth somewhat stand in a similitude of natures, and somewhat in conformity one with another. And, lastly, when a Christian is going to prayer, he ought to be much in the consideration of that advantage and dignity that is to be found in the exercise of this duty ; this would make us more ardent and serious in the study of the former : and unless we superadd this to the rest, we cannot long continue in a constant endeavour after the attainment of these three former qualifications, which are required of one that would approach unto God.

Now we would shut up our discourse by speaking a little unto this, what ought to be the sweet companions of a Christian that is going about the exercise of this duty in a serious, and not in a hypocritical manner.

I..He should study to have his spirit under the deep impression of a Deity, and take up this, that he is talking with one before whom the angels (these glorious and excellent spirits) do cover then-faces with their wings—which, no doubt, doth point out that holy reverence that they have of him. The long familiarity and constant conversing with God, hath not removed that due and convenient distance which they ought to keep with him : and certainly were he known to us by no other name, but by the name of being .Merciful, yet ought we to fear the Lord and his goodness. O ! how much more, he being made known and revealed to us by that great and terrible name, Jehovah, by which he it exalted above all names that it in heaven, or in earth ? Phil. ii. i), and by which is pointed out that infinite distance that is betwixt God and us. No doubt if the impression of a Deity wire with us, it would remove much formality that we use in prayer ; it would likewise remove much of our misbelief, that we have in all our approaches unto him, were we afraid lest that woeful inscription thai Paul did discern to be engraven on an altar at Athens— to Hu unknown God, were found on us ; alas '

I fear it may be engraven on most part of our devotions; and likewise that wherewith Christ did challenge the people of Samaria, he may challenge many of us, John iv. 22, and it may be written on our practice, Ye worship ye know not what, who are those who bless an idol, and no doubt such sacrifices as these are as if we were offering swine's blood, and cutting off a dog's neck, which are an abomination unto God, Isa. lxvi. 3.

II. That should be the sweet companion of a Christian in this exercise of prayer, the excellent grace of humility ; we must put off our ornaments, and clothe ourselves with sackcloth, and spread ashes upon our heads, when we begin to speak to him. He that sits nearest the dust, sits nearest the heavens. We must be walking under the impression of this, that we were not worthy to lift up our eyes to heaven : and with holy Abraham, (upon whose effigy this was engraven, James ii. 23, That he was a friend of God,) when he begins to talk to this glorious and incomprehensible Majesty, in a manner he conceived it to be presumption ; Gen. xviii. 27, Behold now, saith he, / have taken upon me to speak unto the Lord, who am but dust and ashes. He doth prefix a note of admiration, Behold ! importing as much that it was a bold adventure for so low a person to speak to so high a Majesty ; or for so sinful a creature to open his mouth unto so pure and spotless a One, that the footstool should speak to him who is the Throne ; and no doubt, were this more our exercise, we might be receiving more remarkable significations of his respect and love towards us. What is the royal gift which he giveth to those that are humble ? Grace, for, as the apostle saith, James iv. 6, He giveth grace to the humble, &c. His love is seeking that person that sits lowest, even as waters do seek the lowest ground. He that is first in his own estimation, is last in the estimation of God ; but he that is last in his own estimation, is among the first in the estimation of God ;—therefore, no doubt, that is a suitable clothing for a person that is to go to the court of heaven, which the Apostle Peter doth require ; 1st Peter v. 5, Be clothed witli humility. O ! but that woeful evil of pride, which doth either arise from our ignorance of ourselves, or from the ignorance of God, doth both obstruct our access unto him, and the return of our prayers. If we should give a description of the person that is admitted to detain Christ in his galleries, we could not give it a more convenient and suitable term than this, that he is of a humble and contrite spirit ; Isa. lxvi. 2, and lvii. 15.

III. And a third sweet companion of a Christian, in the exercise of this duty of prayer, is faith and confidence in God ; that we have to do with one who is the hearer of prayer, and who is willing to give unto us all things that we desire, if we ask in faith ; for we must exercise faith, not only upon his promises, but likewise upon that glorious and incommunicable attribute of God that is given unto him, Psalm lxv. 1, that he is the hearer of prayer: want of this maketh us come little speed ; and we think likewise that the want of this doth make us live so little in expectation, and wait so little with patience and hope at the posts of his doors, until we receive a return. Is it any wonder, that our prayers be as the beating of llw

JJ1 DIRECTIONS AND IM8TIGATION8

,11 r, and tin pouring out of tome empty words, if we be not convinced of this,—that he is not like unto us ? God is not like Baal, who, because of sleep, or some other business, cannot give present audience to our desires, so that we need not be constrained to cut ourselves with knives, or leap upon the altar, to provoke him to cause fire to descend upon our altar, to burn our drowned sacrifices. He is able to give audience to us, as if there were no other to employ him. .Multitudes of supplications will be no interruption unto the audience of our desires ; he hath that royal prerogative and eminent excellency above all the judges of the earth, that he can take in many bills at once, which is a demonstration of the omni-potency and infinite understanding and knowledge of God. If that word, Matth. xxii. 21, 22, were believed, Whatsoever ye ask in prayer, believing, ye shall receive it, —O ! how would we study to have this necessary and sweet companion of faith going along with us in all our prayers ?—and as James speaketh, chap. i. (i, IF, that us/,,//', Lt him ask in faith ; for he that wavereth and douhtdh is as the waves of the sea, that can receive nothing.

A fourth sweet companion, in the exercise of prayer, is fervency. Can we live under such a woeful delusion, as to conceive that God heareth those suits and petitions which we do scarcely hear ourselves. Can we have much zeal in proposing our desires, when we do it with such woeful indifference? We have the example of that holy man, David, to commend this unto you, Psalm xxxix. 12, where we may behold a glorious gradation and climax ; for he says, Hear my prayer ; and, that not being sufficient, he doth ascend one step higher, and saith, hold not thy peace at my cry ; that voice being a little louder than the voice of prayer; and yet again he ascendeth one step further, and saith, hold not thy peace at my tears. These silent cries, the tears of a Christian, have most rhetoric, and loudest voice to heaven ; there sweet emanations and Rowings out of water, from that precious fountain of a contrite and broken spirit, do, no doubt, ascend high, and have a great power with him, who is Almighty. Jacob, in a manner, did hold that angel that wrestled with him, with no other cord but with the cord of supplications, as is clear from Hosea, xii. 4, and Gen. xxxii. 24. Did ever your eyes behold such cords and bonds made of tears ? No doubt, these are of a beautiful frame and contexture, and of infinitely more value than the most precious and rare chains that the greatest princes in the world do wear as ornaments : and truly, the want of this doth proceed from the want of the solid conviction of the absolute necessity that we stand in of these things ; for, as one said well, strong necessities make strong ,1,■sires. And also, it doth proceed from the want of the consideration of the precious excellencies that are to be had in those tilings that we ask : the eminency of a thing doth increase vigour in our pursuit after it, and maketh us, witli seeking it, mount up with wings, as eagles, over all those difficulties that lie as impediments in our way. Ought we not to be emulous of the practice of Nineveh, of whom this is recorded, That they mightily unto (I,,,/, 9 Jonah iii. }{. We think many Christians of this

generation, because of their woeful remissness and coldness of

affection in proposing their desires, may be constrained to mourn over all their mournings, and pray over all their prayers.

Now, if a Christian's heart be the temple of the Holy Ghost, O ! how ought we to pray ? For it is the diamond which the apostle puts in the upshot of all the graces of the spirit, Eph. vi. 18 ; and after which he exhorted a Christian seriously to pursue. Oh ! I think, it is a mystery that we cannot well take up ; but those that are most in the exercise of it, can best resolve it, and take up its precious effects : but, believe me, I think it is one of the most dark mysteries that are to be found in the practice of a Christian, except him in whom are all treasures of wisdom and knowledge, to unfold this one divine sentence, Pray without ceasing: it shall always remain a mystery to our obedience. It is a question, we confess, that is sometimes difficult to determine, whether some duties of a Christian, which are commanded to be done by us, be more mysterious to our understanding, to take up the nature of them, and what is commended in the lively and spiritual exercise of such a duty ?—or whether they be most mysterious to us in our practice and obedience ? We confess, it holdeth not alike in all things, it being more easy for us to know, than to practice many things : we conceive, it holdeth out in some, and even in those things and duties that are most obvious, as we conceive, and that have least of the mysteriousness of the gospel engraven upon them, &c.

SERMON II.

1st Thess. v. 17— Pray without ceasing.

It were for our great advantage to be much taken up in the serious and divine consideration of that most sad, but most true saying, That many are called, but few are chosen ; yea, if there were but one of each twelve that are within this house to-day, to whom Christ thus sadly should speak, one of you will betray me, ought ye not all to be put to an holy inquiry and search, and say unto him, Master, is it I ? Master, is it I ? and to be exceeding sorrowful, until that concerning question be determined unto you ? How much more ought you to accomplish a secret and serious search, to know whether or not ye be written among the living in Jerusalem, and have passed from death to life? —seeing, alas! I think it is more probable, that if precious Christ were to speak to each twelve that are within this house, we are afraid that he should thus sadly speak, There are eleven of you that shall betray me, and one shall only pass free. And O ! that the number of those that are to betray the precious Son of God, were reduced to so few, though indeed these be many.

If he, who sceth not as man seeth, who reproveth not after the hearing of the ear, nor after the seeing of the eye, (who can reject an Eliab,

p

DIRECTIONS AND INSTIGATIONS

the more fair in show and appearance, and can choose a stripling like David), were to give hifl verdict, and pass his sentence on all of u> that are here, oh ! upon how many of our foreheads might have been graven this dreadful sentence, MENE, MENE, TKKKL, UPIIA1JSIX — Thou art neighed in the balance, and art found light. I am afraid that even some (professors) have a form of godliness, and yet have not the power thereof, and are likewise painted sepulchres, that are fair without, but within are full qfdeadmen's bones ; that he shall reject their confidence, and cut off their hopes as a spider's web. Religion, that is pure and undefiled, is another thing than we take it to be. We must not go to heaven in a bed of roses—we must strive and earnestly contend to enter in at the strait gate. And if ye would have a description and definition of those that are shut out from the presence of the Lord, who are of that woeful number to whom Tophet is ordained of old, the Psalmist giveth a description of them, They call not upon God. But, if we conceive that this is the description of those that shall be eternally secluded from God"s presence, that they pray not unto God, ye will think that ye are not of that list; for who is so absurd, says he, that will not pray to him that is Almighty, and pay that due homage unto him, who is the Creator oft/// the ends of the earth ?

But unto such atheists as these, I shall propose these four things, which, if you be not able to give a positive answer unto, be persuaded, that ye never knew what it is to pray unto God, so as to have your offerings coming up with acceptance upon his holy altar.

1. Did ye ever know what it was to go to prayer upon an internal principle of love, and the grace of Christ constraining you ? Are there not many of you, O atheists ! who do not know what this means, to have the precious bonds of love constraining and imposing a blessed necessity upon your hearts to converse with God in prayer ? Did ye ever know what it was to bind your sacrifices to the horns of the altar by the cords of love ?

2. Did ye ever know what it was, by prayer, to attain to more conformity with God, and to crucify your lusts ? There are many, and I may say, some professors, to whom this is a mystery, through fasting and prayer, to crucify an idol or lust. It were good ye had a holy jealousy over yourselves, that ye are in the bond of iniquity, (iml hi the gall of bitterness. The most part of our mortification is rather by consent than by constraint ; our idols do rather go out, than are cast out ; or else our idols die rather to us, than we to them. Hence it is, that oftentimes, after we have famished our gods, we sit down and bemoan ourselves over the graves of our idols ; and, as David lamented over Absalom, so do we over our lusts.

3. Did ye ever know what it was to distinguish betwixt absence and presence ? When did ye meet with such a place, which ye might call Peniel, that ye have Been God face to face? And in another plad, you might have said,— Here he did turn about the face of hi> throne, and did veil himself with a cloud, so that I know not where to find him.

TO THE DUTY OF PRAYER. QQJ

4. I shall, in the last place, propose this question, which, I conceive, may not only convince profane atheists, but also some who have a shew of l'eligion. Did ye ever know what it was to sit down and lament over absence from Christ, and think it an importable want ? O ! where is the exercise of the impatient grace of love now gone ? O ! but Christ may live long in heaven, before the most part of us give him a visit ; I fear he visits us, before we visit him.

And now, O atheists ! examine yourselves by these, and be persuaded that, if ye know not what these things mean, ye are yet strangers unto the spiritual exercise of this duty of prayer, and all your prayers that ever ye have spoken have been but as smoke in his nostrils, and a fire that burnetii all the day. Believe me in this, O men of the world, that in the clay when ye shall solemnly appear before God in the valley of decision, this shall be a great item of your ditty, that ye have prayed so much, or rather that ye have profaned his holiness, which you pretend to love, so much. O that all of us were not almost, but altogether persuaded to be Christians ! —seeing Christ doth offer that precious dignity, to make us not only sons-in-law to a King, which ought not to seem small in our eyes, but also to make us kings and priests unto God. Can we refuse such an offer as this ? Might not he summon the heavens and the earth, and the angels, and our brethren, who are now above, to behold a wonder ? Yea, and no doubt it is a wonder that any of us should slight such an offer.

Now, if any of you would ask at me that question,—What is and should be the native exercise of a Christian, while he is here below in the land of his exile, and a stranger from his Father's house ?—whether he should exercise himself in singing or praying ? we answer, that prayer is, and should be, the main exercise of a Christian, while he is here below in the land of exile, and is a stranger from his Father's house, and when the promises are not yet accomplished, nor all the prophecies fulfilled. We confess, the exercise of joy and rejoicing in God ought to be a necessary duty and exercise of a Christian ; we may sing the songs of those excellent musicians and heavenly harpers, that stand upon the sea of glass, having harps in their hands ; —and our songs which are here below are only different in degrees; their songs are of a higher key, and our songs are of a lower key ; though, we confess, they are more expert in that divine art,—for we oftentimes spoil our songs in the singing of them : as likewise, they are more constant in that blessed exercise ; but, alas ! we are oftentimes constrained to hang our harp on the willow trees, while we sit by these rivers of Babel. But if we would praise more, we should pray more ; and if we did pray more, we should praise more. O ! but prayer would furnish us matter of new songs every day, and if we were much in that exercise, we might have that blessed Psalm to sing, He hath put a new song in my mouth, even praise unto the Lord. I think a Christian may examine himself by this unerring rule of his growth in grace—he may know it by the exercises of secret prayer : this is the pulse of a Christian, by which he may know his constitution ; and the slow

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beatings of the pulse of the Christians of this generation do prove this unto us, that grace is in a remarkable decay ; it is groaning with us, as iIn'groaning* of a mounded man. (>! hut if we were more obedient unto this precious command, Pray nrithont ceasing, our grace might be more vigorous, and our bed might be ///'• i n, and we might be bringing forth fruit in our old age.

But now to that which we shall insist mainly upon in going through this duty and grace of prayer, besides those things that we spoke of at the last occasion, viz.—What are those strong impediments and obstructions that do impede and hinder a Christian's access unto God, in his secret retirements in prayer ? If we were asked when did we last behold him ? we may say that which Esther spake to the servants of Mordecai, It is thirty days rince I did behold the king's face. But alas ! our lot of lamentation and defection from God may ascend to a higher pitch ; yea, it is many thirty days since we did behold the King. O ! but we are great strangers in heaven, and though we should be eternally so, we could not debate with his justice.

The first impediment that obstructs a Christian's liberty in having access unto God in his secret devotions, is that woeful and carnal design, which he doth propose to himself in the exercise of that duty ; we are low in our designs, which makes us low in our enjoyments ; this is clear, James iv. 'A, where there is given, as a reason why we do not receive that which we pray for,— He ask amiss, to spend it upon our lusts. We pray in secret that Ave may be more fitted to pray when we go abroad, and thereby get applause: hence it is, that so much of a Christian's pursuits are rather taken up in seeking after the ornaments of prayer, than after the grace of prayer; rather to pursue after those things that are adorning in it, than those things that are saving in it; and oftentimes the ministers of the gospel have that woeful end proposed to themselves. How oftentimes do our hearts speak that which Saul said to Samuel, Honour me this day before the people and elders of Israel ? And I think this is an evil which Christians may easily discern and take up, whether or not they do propose this to themselves, as the last and ultimate end of all their devotions? And one that hath these woeful qualifications doth resent and grieve more for his public straitenings and bonds, than for those which he hath in private. Are there not many of us here, who will rise up from secret prayer, under the undeniable conviction of much distance from God, and yet never know what it is to have an anxious thought about it ? O ! when did absence from Christ in our secret retirements make us forget to eat our bread ? O ! that sickness of love—where is it gone? We are sick unto death of imaginary health, and we wish that the sickness of love were more epidemical and universal in these days, which were not a sickness unto death, but for the glory of God. And in our public straitenings, when we converse one with another, how much will we grieve or repine ? Though we confess, these are rather the grievings of our pride, than of our love, '—rather lamentation, because of the loss of our redemption, than because of the loss of our absence from Christ. One that hath this

woeful qualification of proposing this to himself, as the end of his devotions, may likewise know it by this, that when he is straitened in his public approaches to God, and when others are enlarged, he envies and frets, and he is rather endowed with envy, than holy emulation ; which proveth unto us, that we are not great in the kingdom of heaven, because we are not much taken up how to glorify God, who hath given such gifts to men ; but we sit down on his wise and wonderful dispensation, though lie hath given to others five talents, and to us but one ; so that oftentimes we are provoked to that impious course, as to bind up our talent in a napkin, and to dig in the earth, and to hide our Lord's money. Studying by that practice to appropriate the estimation of humility unto ourselves, when we cannot get the estimation of one that is eminent in parts and abilities, doth oftentimes provoke God to take that from us which we seem to have, and to give it to him that hath more, so that he mag have abundance. One that hath this woeful end in himself, as the end of all his devotions, may likewise know it by this, that seldom or never doth he go about that exercise of prayer from a principle of love or delight to walk with God, but to attain the expressions of prayer: hence it is, when the most part of Christians come abroad, they do rather prove themselves orators, than Christians ; the voice of words is more heard than the voice of affections, and those inexpressible sighs and groans of the spirit.

Oh ! the real and spiritual exercise of that duty is far gone into decay—there is not one amongst a thousand that doth study earnestly after it. Think ye to pursue and win God by your fair blossoms and flourishing rhetoric, gallantness and fineness of expression ? Will not he, who is infinite in understanding, laugh at your folly ? Are ye to persuade a man ?—are ye not rather to persuade God ? Ye may likewise know it by this,—whether or not ye propose it to yourselves as the last and ultimate end of all your devotions ? And it is, when ye have most enlargements and access unto God, in your secret retirements, and ye desire and covet to have manifest spectators and auditors, that so they may pass that testimony upon you, That ye are men greatly beloved of God, that doth receive such singular testimonies of his love and of his respects. But woe be unto you that are such hypocrites, who covet the greet-ings of the markets, and uppermost rooms at feasts, desiring to be called of men, Rabbi : verily, ye shall have your reward: then he that is first shall be last, and he that is last shall be first. Then that proverb shall be taken up over you, How art thou fallen from heaven, 0 Lucifer, son of the morning ?—when Satan, by his tail, shall draw all stirring stars down out of heaven, towards the earth. And we think this woeful evil of proposing ourselves as the end of our devotions, doth not only obstruct this grace, but likewise, when we attain to it in some measure, it breaks it off.

It is certain, that when a Christian hath most nearness with God, and is, in a manner, lifted up to the third heavens, when he doth receive great liberty of expressions, winning to some high and eminent conceptions of God, and some significant expressions of his own misery,—then our pride causing us to reflect upon what we

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have spoken, cloth much qaench our holy flame of zeal and love: we study to have expressions in our memory, that we may express them when we come abroad, rather than affections in the heart; and this hath obstructed many Christians of precious enjoyments, and doth prove this eminently to you, that ye are more taken up in the expressions of your enjoyments, than with the enjoyments themselves.

We confess there are some who are more rude and gross in their carriage, who go about this exercise of prayer, that they may take advantage to sin with more liberty, and with fewer challenges ; like that adulterous woman mentioned in Prov. vii, 14, 18, who, after she had said, she had peace-offerings with her, and that she had paid her vows, she inferred this, That she mould go and take her Jill of loves, and solace herself till the morning,. Your prayers, O atheists, are always an abomination in the sight of the Lord. O ! how much more, when ye bring them with such a wicked mind ? How will you hide your sins with such a covering ? O ! take heed to your spirits, lest ye deal treacherously with God ; there are many of us that pray like saints, but we walk like devils: surely one that heard us pray might prophesy good things of us, but in our life may find his prophecies fail in the accomplishment.

There is a second impediment that doth obstruct a Christian's liberty in the exercise of prayer, in his secret retirements, which is that woeful formality and indifference of spirit that we use in the exercise of our secret prayers. The most part of us are ignorant what it is to cry mightily to God, when we are alone, and to wrestle nrith him, mere it until the damning of the day, (ill he Hess us, that so tec may indeed be princes with God ; that by these two hands we may lay hold on him, faith and love : love lays hold on the heart of Christ, and faith lays hold on his word, and by it detains him in the galleries. I may speak this to the shame of many of you, that it were to your advantage to be as serious in speaking unto God, when you are alone, as ye are serious when ye are in company. A Heathen did observe this, and therefore did press it upon all to whom he wrote, that they should beware of woeful indifference : and we confess that this woeful indifference of ours is but an involving ourselves in that curse, Cursed be the man that hath in his flock a male, and vometh and sacrifceth unto the Lord a corrupt thing. O ! what if precious Christ should propose that unanswerable challenge to many of US who are here,—are the consolations of God small to you ?—or is there any secret thing with you, that you do so little pursue alter these things? We confess, our formality and woeful indifference do much proceed either from the want of a solid impression of a Deity before whom we pray, or else from the want of a spiritual conviction of the absolute necessity of the things that we pray for. Ye formalists, whose constant practice is to be formal, by your formality ye make your bonds Btronger upon your spirits, and do wreathe the yoke of your transgressions round about your necks. These impertinent rovings of the spirit that we have in the exercise of prayer, do, no doubt, come from this fountain of woeful formality that we have in it; fowls do, with liberty, descend

upon the carcases, when we are formal, and it is only fervency that must drive away these.

The third impediment that obstructs a Christian's liberty is—we are not much taken up in employing of the Holy Ghost, that must help our infirmities, and must breathe upon our withered spirits, otherwise such dead bones as we are cannot live : — Our bodily exercise projiteth little, — it is the Spirit that quickeneth, as is clear, John iii. 8 : and certainly, except the north or south mind blow, our spirits cannot flow out; except the angel move the water, we cannot step in and be healed. O ! but that word is a mystery to our practice, which is in the twentieth verse of the epistle of Jude; and surely we may be astonished when we read it over, and we may be ashamed that we are so little in the real practice of it, where this is put in amongst the midst of the Christian's duties, that we should pray in the Holy Ghost; and certainly, that duty is required of us, although it be a mystery, and an unknown thing to the practice of the most part of the Christians of this generation. I think, a Christian that is much in the employment of the Holy Ghost, when he goeth to pray, is put to an holy nonplus, so that he knoweth not what he shall say, and is oftentimes put, without a compliment, to propose that desire to God, Lord, teach us what we shall say, for we cannot order our speech before thee, by reason of our darkness. Think ye not that Peter, James, and John, had the spirit of prayer eminently above us all, and yet they were not ashamed to propose that desire to God,— Lord, teach us to pray ? It were for our concernment and advantage to pray even as though we had never prayed before. I am persuaded of it, that if this exercise of prayer were so gone about, we should have much more liberty of words and of expressions than we have. It is certain, we must have no confidence in our gifts and abilities of prayer. The prayers that are penned in heaven are best heard in heaven : that which the Holy Ghost doth dictate (with reverence be it spoken), the Father can best read. The Father can read no character of any person (to admit it) but which his blessed hands do pen.

There is this fourth impediment and objection which obstructs a Christian's liberty and access unto God, in his secret retirements and prayers, that we are so little taken up in the employing of Jesus Christ, as a Mediator in our approaches unto God. I think, it is impossible for a Christian to delight and enjoy himself with God, but through Jesus Christ, who is that vision of peace. O Christians ! through what door will ye enter into the holiest of all, if ye enter not through him, even through Jesus Christ, the veil of his flesh ? In a manner, he is the door of heaven, and we must enter into heaven through the door. Christ is that great Courier in heaven, by whom we must have access and admission unto the King. If any person dare adventure to go to pray without him (who is that blessed Days-man betwixt God and sinners), he comes without his wedding-garment, and so that question shall be proposed to him, Friend, how earnest thou hither "? —or rather, O enemy ! how earnest thou hither without a wedding-garment ? —and, be persuaded of it, that ye shall remain speechless, not opening your mouth.

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The fifth impediment and objection which obstructs a Christian's liberty and access unto God, in his secret retirements, is the woeful entanglements and engagements of heart- that we have t..- impertinent vanities and trifles of this passing world: our hearts are mightily taken up with the perishing and decaying things that are in this life ; yea, the most part of our hearts are married to the world, and to the things thereof; and we think, and arc persuaded of it, that that doth exceedingly obstruct and mar our liberty and access unto God. This divinity was well known to godly David, Psalm l.wi. 18, //" / regard iniquity in my heart, //"■ Lord trill not hear my prayer. Hearing and access, although they be mot much different, vet always the last pre-supposeth the first; and this divinity was also well known unto that blessed man, that is spoken of in John ix. 31,— And this //•-' know, thai God heareth not sinners ; I,ni if miii mini be a worshipper <>t God, and obey his mill, him he heareth. I think those woeful and dreadful evils that do so easily beset us, do exceedingly hinder and obstruct us to ascend in a spiritual cloud of divine and holy affection unto God. The souls of the most part of us are divided amongst many, and even amongst so many lovers, that they cannot devote and resign themselves unto God : every impertinent idol and lust doth claim a right and relation unto the soul, and then that obstructs a Christian's liberty in his secret retirements. O ! to be more in the exercise of this precious and excellent grace of faith, whereby we may purify ourselves from all uncleanness of the flesh ami of the spirit, anil may be able to perfect holiness in the fear of the Lord. O ! can it be, that such a fountain, that such a defiled and corrupt fountain, that sends forth only salt water, can send forth any sweet, precious, and soul-refreshing springs of living water ? This was a mystery and a paradox unto the Apostle James, in his chap. iii. 12,— Can Jhf-ir.,* hear olive^berries ? or can the olive-tree bear figs ? ■••■" can no fountain yield salt mater and fresh. And certainly, it shall always remain impossible for us to do both good and evil. Would ye know the livery which the Church of Christ must have, and her members ? It is to be clothed with holiness. For, no doubt, that is the robe and garment with which he must enter into the holiest of all : and may not that incite and provoke your desires to follow alter it, which is so excellent and precious ? Believe it, we are not able to tell the worth of it.

There is this sixth impediment which obstructs a Christian's liberty and access unto God in his secret prayer, and it is that woeful resisting and quenching of the motions of the Spirit that oftentimes we fall into. Hence it is, that when a Christian doth go to God, he is debarred, and his prayer is shut out from God : and the reason is, because he debarred God before : ami this is remarkably clear from the bride's practice, Cant. v. 2, compared with the following verses,—she held Christ at the door, notwithstanding his locks were net with the dew of tin' night, ami his hair with tin- drops of the morning. But when she had condescended to open to him, he had withdrawn himself from her. () ! who would hold out such a precious guesl ? Surely, it were a more suitable exercise for us,

that we should admire and wonder, and stand astonished at his low condescension, that ever he should have condescended so low as to come unto us, leather than to requite that marvellous and unsearchable grace of his towards us, after such a way as many of us so sinfully do.

There is this last impediment that hinders a Christian's liberty and access unto God, in his secret prayers, and it is that woeful evil of pride wherewith we are clothed so much in our approaches to God. We ought to bow our heads seven times towards the ground, when we begin to make our approaches unto him, even unto him who is greater than all the kings of the earth. Believe it, if the grace of humility were more our exercise in secret prayer, certainly we should enjoy more of him than we do ; this is clear in 1st Pet. v. 5, where he saith, God giveth grace to the humble, but he resisteth the proud; and likewise clear from Isa. lvii. 15,—though he be that high and lofty One, that inhabiteth eternity, and whose name is holy, yet he saith, / dwell in the high and holy place, with him also that is of a humble and contrite spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. And though he be that high and lofty One, he loveth one that is of a pure and contrite spirit. O ! might we not always say, That we are not worthy that thou shoiddst even condescend so far, as to come under our roof. Modesty and reverence might make us admire such wonderful and precious visits. Whence is it, saith Elizabeth, that the mother of my Lord should come unto me ? Much more may we say, Whence is it, that the Lord himself should come to us ? We may challenge ourselves, that our enjoyments of God are not more than they are.

Now, we shall speak, Secondly, a little to you, before we shut up our discourse, how a Christian may be helped after his enjoyments in prayer, and after he had been admitted to taste of that pure river thatfows out from beneath the throne of God, to rest in his love to Christ, and not to stir him up, nor awake him, before he pleases. We confess, it is as much difficulty, if not more, to maintain communion with God, when it is gained, as to gain it when it is lost. O ! but Satan hath oftentimes caught much advantage over the people of God, after their enlargements. When was it that John fell down to worship the angel,—was it not when he had seen the bride, the Lamb's wife, adorned ? as is clear, Rev. xxi. 2, compared with the preceding verses : and it is clear again from John's practice, Rev. xxii. 9, compared with the foregoing words. And when was it that the disciples did rove, not knowing what they spake,—was it not when they were on Mount Tabor, and did see the fashion of his face change before them ? Matth. xvii. 2, 4, 6 : though, we confess, we must give an indulgence unto that,—it was nothing but the rovings of holy love that made them do so; which, alas ! is not much heard in these days—we rove in a more impertinent manner. We think, a Christian, after his enjoyments and enlargements, ought especially to stand on his watch, and to pray that he enter not into temptation ; for the stroke he doth receive after enjoyments and enlargements, is one of the most discouraging strokes, and most anxious, that he meeteth with. It hath been the occasion of much

DIRECTIONS AND INSTIGATIONS

unbelief, and hath made his own to mourn, not only over the foundation, but also even to raze it down ; arguing thus with themselves,—if that, when Christ was present with them, upon whom their Strength was laid, they were led captive unto their lusts, Rom. vii. 23, how much more shall they be led captive by them, when Christ shall be absent and away: They have been put to draw th.it conclusion, One day I shall fall by the handi mine

em■iii'ws. We should guard against such a stroke, because it doth almost always make the Christian call in question the reality of his enjoyments. It is hard for a Christian to receive a stroke by the hand of his iniquities after enlargements, and not presently to call in question the reality of them ; yea, more, to call in question his estate in grace; for they do often debate with themselves—//','/ had been he who visited me, mould he not have enabled me to ring a new song of triumph over my lusts? And also, ye should guard against it, because it is one of the most dishonourable indignities and affronts that can be put upon precious Christ: and if there were no more to provoke you to guard against it, may it not be sufficient unto you, that that stroke which ye have received by your iniquities, after your enlargements and enjoyments of God, if it be by your own consent, (believe it, and be persuaded of it,) in a manner, saith this much unto you, that ye have preferred an idol and lust even to Jesus Christ ? We think, the Jews preferring Barrabas before Christ, when the crown of thorns was upon his head, and when he was spitted upon, and buffeted, is not such an indignity and disgrace as ye put upon him, when ye prefer your lusts and idols unto him, even when he is appearing with a crown of glory and majesty unto you, and a robe of righteousness and of joy. O ! dare ye even in his presence prefer any thing before him : might not angels, and the souls of just men made perfect, and all that are round about the throne,—might they not all take up that lamentation over you,— Do ye thus requite tin Lord, 0 ! foolish people, and unwise ? We think there are these three woeful evils that readily befall a Christian after the enlargements and enjoyments that he meets with :—

There is this first evil of security, Cant. v. 3, compared with the first verse, where Christ, when he was come into his garden, /m<l gathered his myrrh with his spices, and had eaten his honey-comb with //is honey, and IkkI drunken his wine with /'is mi//,- .• and yet, for all these enjoyments, the spouse was sleeping : as likewise in Zech. iv. 1, compared with the preceding chapter, where the prophet tell asleep after his enjoyments, until the angel came and awakened him. Oh ! we readily sleep in the bed of love ; and that hath impeded many excellent visits that we might have. O ! what a visit was that of the spouse? (ant. v. We may question, whether ever she got such a one while she was here below.

Secondly, That woeful evil of pride, as is certainly pre-supposed in 2d Cor. xii. 7. where, lest .Paul should be exalted above measure, through the abundance of revelations, there is a messenger of Satan >ent to buffet him. O! but it is a dangerous exercise for a Christian to search out his glory. We confess, we do not search to

strengthen our confidence or our love, but to add oil to that fire of pride, in our reflections upon ourselves. The wind doth lift us up upon its wings, and we ride upon it till our substance be dissolved.

And there is this third evil, which is not so obvious, but, no doubt, doth oftentimes befall the Christian, and that is, self-love, which oftentimes he falleth into after his enjoyments; and this evil doth certainly break off many of our enjoyments, to the disadvantage of the Christian, and hinders him to exercise himself in the grace of true love, which always we ought to be keeping in exercise, because it is that oil by which our chariot-wheel must move swifter, and be as the chariots of Amminadab.

Now for that which we proposed, viz.:—How a Christian may be helped to keep his enjoyments, which he hath attained to by prayer,—we shall only propose these two things :—1. Be much in the exercise of watchfulness after your enlargements, that ye enter not into temptation. 2. Be much in the exercise of humility,— that when grace lifts you up, you may not lift up yourselves. O ! but a Christian that walketh always with his feet towards the earth, and doth never mount an hand-breadth above it, walketh most safely. I know nothing to keep your enjoyments in life, and to keep you from soaring in your enjoyments so much, as the grace of humility : but we need not insist long in telling you, how you shall maintain your enjoyments, there are, alas! so few of them in these days. When were ye in heaven ? or when was heaven brought down to you, in a manner ? If the most part of us did now behold Christ, we would not know him, it is so long since we saw him. O precious Christ! how much he is undervalued in these days ! I think, if such a supposition as this were possible, that if Christ would go down to the pit of those damned persons that are reserved in everlasting chains, and preach that doctrine unto them, Here am I, receive me, and ye shall obtain life ; we question whether obedience or admiration would be most their exercise. Would they not bind that command as a chain of gold about their necks ? But know it, ye that refuse him now, ere long he shall refuse you. O ! when shall that precious promise that is in Zech. viii. 21, be accomplished ?— And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and seek the Lord of Hosts — I will go also ; —or, as the word may be rendered, continually.

O ! when shall such a voice be heard in the city of Glasgow ?

Seeing our brethren above pray without ceasing, let us pray without ceasing. And to you that pray, I shall say this word, ye that pray fervently without ceasing, it is not long before ye shall sing without ceasing, and without all interruption.

SERMON III.

1st Thess. v. 17.— Pr<i>/ without ceasing,

Rbal godliness is so entire and undivided a thing, and the parts of it are so inseparably knit, and linked one with another, and cannot be parted, that it is like Christ's coat that was without seam, that it could not be divided ; and except the whole fall to us by divine lot, ■we can have no part or portion in it. And were this more solidly believed, and imprinted upon our hearts, the inseparable connection and near cognation that is amongst all the graces of the spirit, we should not be so partial and divided in our pursuit after them, separating those things which he hath joined together, which oftentimes is the occasion that our nakedness and deformity do appear ; neither should we, if this were believed, be so soon satisfied with our attainments, but, in a manner, should be entertaining an holy oblivion and forgetfulness of all that we have purchased, to put by our hand, and should be pressing forward to those things that are before, till once me attain to that stature of one in Christ: and till grace have its perfect work, and want nothing, we can never be constant. Amongst all the graces of the spirit, which a Christian ought vigorously to pursue after, this grace of prayer is not among the least: it is that which keepeth all the graces of a Christian in life and vigour, andmaketh us fat and flourishing, and bringeth forth fruit in our old age : and except the Christian be planted by that wall, his branches will never climb over the wall. Who is the Christian that groweth like a palm-tree, and doth flourish as the cedar in Lebanon ? It is he that is planted in the house of the Lord, which is a house of prayer. And we conceive, that the cause why grace, and the real exercise of godliness, is under such a woeful and remarkable decay in these days, is want of obedience unto this great commandment, Pray without ceasing. Were we dwelling forty dags in the mount n-iih God, our faces should shine, and me sin,aid I, constrained to cast a veil overthem. Were we entertaining a holy and divine correspondence with heaven by this messenger of prayer, we might be tasting of the first-fruits of that land afar off. Prayer is one of those faithful messengers ami spies which a Christian sends forth to view the promised land, and which always doth bring up a good report upon that excellent and glorious land. ()! when went ye to the brook Eshcol by the exercise of prayer, and did cut down a branch with a cluster of grapes, and were admitted to behold that land, which is the glory of all other lands; in the midst of which doth grow that tree of life, which bears twelve manner offru 01 what a land suppose you it to be,

wherein are twelve harvests every year? Alas ! we are straitened in our desires, which makes us straitened in our enjoyments. May we not blush and be ashamed, that the men (if the world should enlarge their desires as hell, and as death, and should cry, Give, after these passing and transient vanities of the world ; anil that Christians should not be provoked to enlarge their desires as

heaven, and as the sand by the sea-shore, after those things that are most high and divine in their nature, and are most fruitful and advantageous in their enjoyment? We think ignorance is the cause of our slow pursuit after these things ; and ignorance in men of the world is the occasion of their swift and vigorous pursuit after these endless and passing vanities of this vain and transient world.

We did, at the last occasion (speaking upon these words), speak somewhat to that which doth obstruct a Christian's liberty in his secret retirements and conversing with God, so that the door of access is oftentimes shut upon him, and he hath not the dignity conferred upon him to enter into the holiest of all.

We spake likewise to that which was the best and most compendious way to maintain fellowship and communion with God, after once it is attained, that when our hearts are enlarged, we may keep our spirit in a tender and spiritual frame. We shall now, in the next place, speak a little to you, how a Christian may be helped to know the reality of his enjoyments, whether they be delusions or not, or tokens and significations of the Lord's special and singular respect; and before we speak of that, we shall premise these two things: —

First, That a man who hath but a common work of the spirit, and hath never been endowed with real and saving grace, may attain to many flashes of the spirit, and some tastings of the power of the world to come ; as likewise, to the receiving of the word of the gospel with joy, as is clear from Heb. vi. 5, and Matth. xiii. 20. He may have many things that look like the most heavenly and spiritual enjoyments of a Christian ; but we conceive that the enjoyments of those that have but a common work of the spirit are not of such a measure and degree as the enjoyments of the sincere Christian : hence they are called, in Heb. vi. 5, but a tasting. The word is sometimes used for such a tasting, as when one goeth to the merchant to buy liquor, he doth receive somewhat to taste, to teach him to buy ; but that is far from the word which is in Psalm xxxvi. 8, They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the rivers of thy pleasures ; and from that word, which is in Cant. v. 1, Eat and drink abundantly, O beloved. We conceive likewise, that their enlargements and enjoyments which they have, the strength and vigour of their corruptions are not much abated thereby; neither is conformity with God attained: hence is that word, Matth. xiii. 20. Though they receive the word with joy, yet the thorns, which we do understand to be corruptions, do grow without any opposition : and they that never knew what it was to have the strength and vigour of their lusts abated by their enjoyments, have but a common work of the spirit. The hypocrites' enlargements are rather in public, and in their conversings one with another than in their secret retirements ; and those enjoyments that they have when they converse one with another, they do joy and rejoice because of the applause that they have by such enlargements, and of a reputation of having familiarity and intimateness with God, rather than for the enjoyments themselves ; and that dignity and honour hath been conferred

upon them than to taste some of that river that flows from beneath the throne of (rod. We conceive likewise, that, in all their enjoyments that they have, they do not much study and endeavour to guard against all obstructions and impediments that may stir up Christ, and awake him before he pleases ; they can give their hearts a latitude to rove abroad after impertinent vanities ; yea, presently after the seeming access and communion with God ; as likewise, in their desires to the duty of prayer, Christian duties are not much increased by their enlargements which they receive, being strangers ; as in that word which is in Prov. x. 29, The may of th. /. strength to the upright, &c.

That which, secondly, we shall speak of, before we come to speak how a Christian may be helped to know the reality of his enjoyments, is this,—that there is an enjoyment of gifts, which is far from the enlargement of the spirit of grace. There may be much liberty of words and of expressions, where there is not much liberty of affection. We think that it is a frequent delusion amongst his own, that they conceive their liberty of their expressions of themselves in prayer is enlargement : but we are persuaded of this, that there may be much of this, and not much of the spirit of the grace of prayer. As we told you before, the spirit of prayer is sometimes an impediment to words ; so that a Christian which hath much of that, may have least of volubility and of expression.

'Rat, first, Those enjoyments that are real (which indeed are significations of his love and respect to you) do exceedingly move and humble the Christian, and cause him to walk low in his own estimation. Hence is that word, 2 Sam. vii. 18, 19, where David being under such a load of love, that (in a manner) he is forced to sit down and cannot stand ; he doth subjoin that expression, Who am I, 0 Lord ? and it-hat is my house, that thou hast brought me hitherto ? And also in Job xlii. 5, 6, where to that enjoyment which Job had of God, so as to see him with the seeing of the eye, (a sight not so frequent in those days,) he subjoins a strange inference from so divine promises, there/lire I abhor myself in dust and ashes. And in Isa. vi. 5, compared with the preceding verses, where Isaiah, from that clear discovery of God, so as to see him in his temple, is constrained to cry out, Wo is me, for 1 am undone, because I am a man of unclean lips. It were our advantage, that when we are lifted up to the third heavens, were it to hear words that are unspeakable, j'et to cover our upper lip, and cry. Unclean, unclean : we ought alway to sit near the dust, the more that grace exalts us to heaven. And we conceive that it is a most excellent way to keep ourselves in life after our enjoyments, to be walking humbly with (rod, and to know that the root beareth us, and not we the root. Christian enlargements that are real have this effect upon them, it doth provoke to a more constant exercise in pursuing after God ; their diligence is enlarged when they are enlarged : hence is that word, Psalm cxvi.2, Because God hath inclined his heart unto m . ( which presupposeth access.) therefore mill I call upon him as long as I line. It i- certain that if our enjoyments be real, they will be well improven, for this is a Frail which doth always accompany them.

2. Ye may likewise know the reality of your enjoyments, by your endeavours to remove all impediments and obstructions that may interrupt your fellowship and correspondence with God, according to that word, Cant. iii. 5, when after the church did behold him who had been so long absent, she is put to this,, / charge you, 0 ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awake my beloved till he please. I conceive this is one of the most certain demonstrations of the reality of enjoyments, when ye are put to moi-e carefulness and solicitude to have all things taken out of the way that may provoke him to go away, and quench his holy Spirit. O ! but it is a marvellous undervaluing of the grace of Jesus Christ, to take such a latitude to ourselves after we have been enlarged.

3. Ye may likewise know the reality of your enjoyments by this, when ye do attain conformity with God by your enjoyments: hence is that word, 2 Cor. iii. 18, Beholding as in a glass the glory of the Lord, ive are changed into the same image, from glory to glory, even as by the Spirit of the Lord. Our corruption must be abated, if we would prove the reality of our enjoyments: for if we give them that complete latitude which they have had before, we have reason to be suspicious and jealous over ourselves : and we shall say this, do not rest upon all your enjoyments that you have here within time as satisfactory, but let them rather provoke your appetite, than suffice for your desires and longings. That holy man David knew of no beginning of satisfaction, but when eternity shall come, according to that word, Psal. xvii. 15, When I awake, (that is in the blessed morning of the resurrection,) then shall I be satisfied with thy likeness. Did David never find satisfaction here below ? All that he did receive was but the streams that did flow from the immense and profound fountain and sea of love. He did drink out of the brook while he was here below ; but when he was above, he was drowned in that immense sea of love, and there was abundantly satisfied. O let the streams lead you to the fountain and river ! when you win there, ye may sit down and pen your songs of everlasting praise: these are but of the valley of Achor, which must be a door of hope ; none have here entire and full enjoyment of him.

That which thirdly we shall speak to, shall be those advantages which a Christian may have by the exercise of prayer; we may say this unto you, Come and see can best resolve the question : for those spiritual advantages which a Christian may have in the real and spiritual discharge of his duty, are better felt than told. It is impossible sometimes for a Christian to make language of these precious and excellent things that he meets with in sincere and serious prayer.

The first advantage—it doth keep all the graces of the spirit eminently in exercise; it maketh them vigorous and green ; it keeps the grace of love most lively ; for one that is much in the exercise of prayer doth receive so many notable discoveries and manifestations of the sweetness and goodness of God, and most rich participations of that unspeakable delight which is to be found in him, that he is constrained to cry forth, Who could not love him who is

DIRECTIONS AND INSTIGATIONS

the King of taints? O ! when met ye with such an enjoyment of God in prayer ai this ? Did ye conceive that ye were clothed with an impossibility to love him too much ? or to love him as he oindit to be loved? And when did you conceive that it was an absurd

opinion, that he could be loved too much ? Hence these two are conjoined together, Rejoice evermore, and Pray without ceasing. And what is joy but a fruit of love, or rather an immense measure of love? We confess it is a question that is difficult to determine,

whether prayer or faith doth keep up love most in the exercise? We think love (whose foundation is upon sense) is most kept in exercise by prayer. Hence it is, when we are straitened in the exercise of that duty ; and when he turns about the face oj his thron* . then love begins to languish and decay, and then that excellent grace of faith doth step in, and speak this to love, Wait on God, for I shall yet praise him, mho is the health of my countenance, and my God. Faith can read love in his heart, when sense cannot read love in his hands nor in his face ; but when he seemeth to frown or to strike, faith can make such a noble exposition on such a dispensation—/ know the thoughts of his heart, they are thoughts of peace, and not of war, to give me an expected end.

Prayer doth likewise keep the grace of mortification eminently in exercise : would ye know what is the reason that our corruptions do sing so^nany songs of triumph over us, and we are so much led captive by them, according to their will ? Is it not the want of the exercise of secret prayer, and that we are not much taken up in the employing of the angel, that must bind the old serpent the devil, as is mentioned, Rev. xx. i, that hath the great chain in his hand ? Hence Paul, when his corruptions were awakened and stirring within him, knew no weapon so suitable for him as prayer, as is clear from 2 Cor. xii. 7, 8, where the messenger of Satan was sent to buffet him, it is said, That he besought the Lord thrice that this might depart from him. And our blessed Lord Jesus, (speaking of the casting out of a devil,) saith, Matt. xvii. 21, This kind ones not out, but by fasting and prayer. It is no wonder that oftentimes we are led captive by our own iniquities and lusts, and that corruptions, mocking at our profession, and scorning such weak and feeble builders as we are, say to us, can such feeble Jews as these are, build such a stately and glorious building in one day ? But even you who are in the exercise of this duty, and who to your own apprehensions do not receive much victory over your lusts, are oftentimes made to cry forth, // is in vain for me to seek the Almighty, and what profit is there that 1 pray unto him ? We confess the small success that a Christian hath, when he doth discharge the duty of prayer, doth sometimes constrain him to draw that conclusion, I will pray no more. We think the small victory that ye obtain over your lusts, and the little increase in the work of mortification, may proceed from the want of that divine fervency, and holy fervour that ye ought to have in your proposing your desires unto God. The effectual f rth nt prayer of the righteous avaUeth much, as,lames saith, chap. v. l(i. If we want fervency in proposing our desires unto God, it is no wonder that we want BUCCess. Or like-

vise, it may proceed from our want of faith, our misbelief giving the return of our prayers, before we begin to pray, and saying this unto us, Though we call, he mill not answer : but as James saith, chap. v. 19, The prayer of faith may save you who are sick, and may raise you up; for whatsoever ye ask in prayer, believing, ye shall receive it. And it doth ofttntimes proceed from the love and great respect that God hath to you, desiring that your wounds may always be bleeding, so that you may always keep about his throne. Is it not known, that if our necessities were away, we should abridge and mince much of our secret devotions to God? In a manner, necessity is that chain whereby God binds the feet of his own to his throne: he desireth not that they should be away, and therefore they halt, so that they may rely on his strength to bear them.

Prayer doth likewise keep the grace of patience, under our most sad and crushing dispensations, eminently in exercise. Would ye know the most compendious way to make you to possess your souls in patience under great troubles? Then be much in the exercise of the grace of prayer : hence is that word, James v. 13, If any man be afflicted, let him pray, &c. What made Paul and Silas sing in prison, and so patiently endure the cross ? Was it not this. That they were praying at midnight ? Acts xvi. 25. Certainly one that hath attained to much divine submission, and holy enjoyments in the beginning of his cross, hath been much in the exercise of prayer. Did you never know any of you what such a thing as this meant, that going to complain of your anxiety to God, you have been constrained to forget it, and begin to bless and praise him, because he hath stopped the mouth of your complaints, and hath put a more divine and heavenly exercise in your hand ? This the Psalmist did once attain to ; for when he was going to complain of the misery of the church and of himself, yet before ever he began to propone a complaint to God, he spent many words in praising him. Sometimes Christians have been constrained to cry out, It is better to be in the house of mourning, than in the hotise of mirth ; and to resolve not to fret, to be put in a hot fiery furnace, heated seven times more than ordinary, if they have in the furnace one like the Son of God to walk with them.

Prayer doth likewise keep the grace of faith eminently in exercise. O ! but faith, which is one of the mysteries of godliness, doth much languish and decay in us through the want of prayer : it is impossible for a Christian to believe, except he be much in the exercise of prayer. We may maintain a vain hope and persuasion, but the spiritual exercise of faith cannot be kept in life without the holy exercise of prayer. Hence it is that prayer, when faith is beginning to decay, doth go to God, and cry forth, Lord, I believe, help my unbelief. And we conceive, there are these three grounds and golden pillars of faith on which it doth lean, which prayer doth oftentimes administer and give unto it:— First, There is that golden fountain, The faithfulness of God, which prayer doth abundantly make evident to the Christian : hence, when a Christian doth pray

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according to his promise, and doth receive a return of his prayer, he doth receive a demonstration of the faithfulness of God, which is a pillar on which faith doth lean. Prayer doth likewise give onto faith this teem■</ pillar, which is the evidence and demonstration of the goodness of God. O! but one that is much taken up in the exercise of the grace of prayer, what lar£e and eminent discoveries of God doth he receive ? He oftentimes disappoints our fears and overcomes our hopes and expectations ; be doth not regulate our enjoyments according to our desire, but he doth regulate them according to that divine and most blessed rule, his own good will and pleasure: and O ! blessed are we in this, that it is so. Thirdly, Prayer doth likewise furnish to faith experience, which is a pillar on which faith must lean. That which maketh the Christian to have so small experience is want of the serious and constant exercise of prayer. O! but when he frowneth, we might have many things to support ourselves, if we were much in the serious exercise of this duty of prayer. And truly if we had these three pillars, our prayers would not return empty.

Now, the second advantage that a Christian doth reap by the exercise of prayer, is—he is admitted by this duty to most intimate and familiar correspondence with God. Did ye ever know what it was to behold him who is invisible, in the exercise of this duty ? Did you ever know what these large and heavenly communications of his love do mean ? Prayer is that divine channel through which that river of consolation, which maketh glad the city of dud, doth run. When was it that Cornelius did see a man standing in white apparel,—was it not when he was praying ? When was it that Daniel did meet with the angel,—was it not when he was in the exercise of prayer, and offering up his evening oblation to God ? O for communion and fellowship with God ! which is so rare and singular in these days. Were the sweetness of it believed, we should be more frequent and constant in the pursuit of it. I confess, I wonder that we are not put to debate oftentimes, whether there be such a thing as communion and fellowship with him, we do so little enjoy it ? What happiness, O beloved of the Lord ! (if so I dare call you), have ye, which doth so much satisfy you, that when your eternal happiness is clearly holden forth before your face, yet you do so much undervalue it ? Surely this persuasion cometh not from him who hath called you. I think, if angels, and the souls of just men made perfect (if I may so speak), were admitted to behold that wonderful undervaluing of communion and fellowship with God, that is amongst the Christians of this generation, O how might they stand and wonder at us? They would think it a paradox and mystery to behold any undervaluing of him, who can never be valued. Would ye not blush and be ashamed, if he should embrace you, ye that have BO much undervalued him ? I know no sin that a Christian shall be so much ashamed of, when be shall behold that noble Plant of renown, as the low and undervaluing conceptions and apprehensions that he hath had of him. If in heaven there wire a latitude for us to pray, we should pray that

r, when firsl our feel >hall stand within the threshold o\' the

door of our everlasting rest,— Pardon us, for our undervaluing of thee, O precious Christ.

The third advantage which a Christian hath in the exercise of prayer, is this,—it is that duty by Avhich we must attain to the accomplishment of the promises. Though God be most free in giving of the promises, yet he will be supplicated for the accomplishing of them : this is clear, Ezek. xxxvi. 37, where, in the preceding words, there is named and holden forth large and precious promises, yet he subjoineth, Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them, &c. This is likewise clear, 2d Sam. vii. 27, where David, receiving the promise that his house should be established for ever, and that the Messiah should come out of his loins, according to the flesh, maketh that sweet fruit of it,— Therefore hath thy servant found in his heart to pray this prayer unto thee. Is not this a mystery, to turn over your promises into prayers, and your prayers into songs of praises ? It is no wonder that Ave oftentimes complain, That his word doth fail for evermore, because we are not much in the exercise of that duty, which must bring the accomplishment of those things that he hath promised.

The fourth and last advantage, that a Christian doth receive by the exercise of prayer, is, that it is the most compendious and excellent way to resist the temptations that assault us. We spake before of mortifying corruptions, when once they have seized upon us; and that is a notable way to mortify them by prayer : this is likewise an advantage, that when temptations begin to assault us, then we should go to our knees for relief. And I conceive, if a messenger of Satan were sent to buffet us, we might be constrained to pray without ceasing. Hence Jesus Christ, who knew what was the best and most effectual remedy to resist temptations, giveth this remedy of pi-ayer, Matth. xxvi. 41,— Watch and pray that ye enter not into tc. illation.

Now, we shall shut up our discourse by speaking a little to the last thing we intended to speak of at this occasion, and it is,—how a Christian may be helped to walk suitably as he ought, under his spiritual bonds and straits. We confess, it is one of the most hard, difficult tasks in Christianity, for a person to walk with divine submission under his public bonds, and when God, in the depth of his unsearchable wisdom, hath thought fit to draw a veil over his face, to subscribe that truth, He hath done all things well. We confess, God hath these precious designs in such a dispensation, as that he may first hide pride from our eyes, and that we may be taught to walk humbly with him. O ! but if we were always enlarged in our public conversing one with another, how would we esteem ourselves above measure, and begin to undervalue those persons that are not thus kindly dealt with by God ? Hence it is, that he always mixeth our wine with Avater; he knoAveth that the pouring in of such precious liquor, these brittle vessels of ours could not contain.

He hath this design likewise in such a dispensation, that Ave may be put to the sweet exercise of the gi*ace of prayer : in a word, that wo may be constant and serious in that duty. We conceive, if

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!24'1< DIRECTIONS AND INSTIGATIONS

some liberty of words and enlargements in public were granted, we would abridge and come short in our private devotions. It*is the great scope and main drift of some to seem great in the kingdom of heaven amongst men, though they be least in the estimation of Christ, H ho is that faithful and true witness.

And there is this design likewise in such a dispensation, and it is, that we may be convinced of our folly, and of the atheism and pride of our hearts, that can rise up from secret prayer, and yet never have anxious thoughts about it; but, in our public straits and bonds, O ! how can we mourn and repine. And we confess, we think these repinings do rather proceed from this, that we think that gourd of worldly applause is now beginning to wither over us, and therefore we cry forth, It is better for us to die than to live ; than from this, want of the presence of Jesus Christ, and the participation of his sweetness, of which we may most strongly convince you by this. Is it not sometimes so with you, that under your public bonds, when ye have been most remarkably straitened within yourselves ; yet if your hearts have not conceived evil of you, but have testified their satisfaction, doth not your sorrow even decay, and there is no more repining thereat ?

Now, we think the best and most compendious way for a Christian to bear such a dispensation, as to attain to a divine submission to Christ in all things, and to leave our complaints upon ourselves, is this,—we should study much the vanity of our popular applause, what an empty and transient thing it is. I confess, I would wish no greater misery to any, than to seek and to have it ;—we think it misery enough to have it, but certainly they walk safest and most secure that care not for it. Hence, a Heathen well said to this purpose, Qui bene latet, bene tivit — He that lurks well, lives ovell. I would likewise have you much taken up in the consideration, how ye have great disadvantage by your repinings and murmurings which ye have against his dispensations, in straitening you in public. O Christians ! do not your repinings incapacitate and indispose you for the going about the exercise of secret prayer ? Do not your repinings under your public bonds, make your bonds stronger upon your spirits ? I confess, a Christian may contract and draw on more fetters and bonds by one hour's repining against such dispensations, than he is able to shake off for many days : and when ye are repining against such dispensations, that ye have met with, do not your lusts and corruptions stir and awake within you ? Surely they then prevail, and we may say, NuUo eoniradicente, nothing in opposition against them to our apprehension.

We would also say this to you that ye may attain to a divine and holy submission to such a dispensation as this, ye should be much in the consideration from what fountain your repinings and murmurings do proceed,—what is the rise and original of them, and from which they spring. Is it not rather from a principle of pride, than from a principle of love to, and delight in, God ?—from a principle of self-estimation, rather than from a principle of longing for Jesus Christ, and sorrow for his withdrawing himself from you ? The evil of Diotrophcs desiring the pre-eminence amongst the

brethren is frequent amongst us,—coveting to be, as one said, Aut Cossar, aut nihil: we desire either to be singular and matchless, or else to be nothing. We confess, if a Christian did seriously ponder these things, and meditate upon them, certainly he might blush and be ashamed of his own folly; he might cover his face with confusion, and not dare to look up.

But, however, we would desire you, even you, that in some reality and sincerity of heart, have gone about this most precious and most blessed exercise of the grace of prayer, that ye may now begin to renew your diligence, and to add to your diligence, faith, and to your faith, virtue ; and to comfort yourselves with this, that there is an everlasting rest prepared for you in heaven above, which is not like the feast of Ahasuerus, that lasted for an hundred and fourscore four days, but this blessed feast shall last throughout all the ages of long and endless eternity. Believe it, it shall be a blessed and everlasting feast,—it shall be an everlasting feast of love. It shall be a feast that shall not be capable of any period nor end, nor yet shall know of any loathing. There is no satiety, neither any loathing, in heaven. O ! may not this comfort you in your journey, and incite and provoke your desires to follow after him, who is altogether desirable, and altogether lovely, and that bright and morning star.

And likewise, I would have this to say, even to you who are atheists and strangers to this precious exercise of the duty of prayer. I think it were complete misery to you, if there were no mere, but that ye are strangers to it, even to the exercise of this duty of prayer: for we think the exercise of godliness is a reward to itself, as we may say that word, Pietas sibi prwmium. It is such an inconceivable and excellent thing, that it is a reward to whosoever has it: and O ! will not your hearts be prevailed with to fall in love with such a rare and excellent exercise, even with the exercise of godliness, which, we conceive, is profitable for all things ? And O ! will ye make it your study to pray to God, and to be in the exercise of godliness, without which ye shall never see God; without which ye shall never be admitted to behold him, the beholding of whom is the exercise of all the saints, and of all the souls of just men now made perfect, and of all those precious thousands that are now about this glorious throne, and without the exercise of which, those feet of yours shall never be admitted to stand within the blessed gates of that precious city, even the city of the Nero Jerusalem, where all the redeemed of the Lord are ? and without the exercise of which, ye shall be eternally and undoubtedly undone. If ye want godliness, ye shall undergo the pains of hell, and the torments of the lake that burneth with fire and brimstone ; and the day is coming when that curse, that sad curse, shall be sadly accomplished upon you, which is in Deut. xxviii. 34,— Thou shalt be mad for the sight of thine eyes which thou shalt behold, and when the Lord shall smite thee with an evil that thou canst not be healed of, even from the sole of thy foot to the crown of thy head, and thou shalt become an astonishment and a proverb unto all nations whithersoever the Lord shall carry thee, and thou shalt be smitten before thine enemies : thou shalt go

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out one way "</>iii<st them, awl thou slmJt //,.< * /•, // ways before tkt vn ; nn<2 //"/ '•"/•'•''.•■■ .-•//''// &e /;/..// /'/;/-/ thejbwts "tthe air, anato the beasts of the field, and none shall fray them away ; and all these things shall come upon thee till thou be destroyed,

() atheists ! what a terrible and dreadful Bight shall it be, when ye shall behold those black and hideous everlasting chains that shall once be wreathed about your cursed necks ? () ! to be thinking that ere long ye are to dwell and take up your everlasting prison, out of which there is no redemption again ; and the door of the prison-house is sealed with the seal of the King, which is an on-changeable and unalterable decree. O ! if the apprehensions and thoughts of this could once provoke and stir you up to pity your own precious and immortal souls, with which there is no exchange. Oh ! what a woeful and marvellous stupidity and hardness of heart hath overtaken the people of this present generation, that go to hell with as much delight and ease as if they were going to heaven! Oh ! that your spirits were once awakened from your security, that ye might perceive the woeful and miserable condition that ye are lying under. O Christian, what are ye resolved to do ? Are ye not afraid that ye shall be benighted with your work ? O ! shall the sufferings of these pains first resolve you, and clear you of the sadness and inextricable sorrows that are in the bottomless pit ? Now, to Him who is that blessed blaster of Assemblies, who can fix these words as nails in your hearts, and who can prove them therein, to his blessed and holy name we desire to give praise.

SERMON IV.

1st Thess. v. 17 Pray without ceasing.

We desire to commend the blessed and precious estate of those that are now exalted above the reach of this blessed exercise, and who have now made a blessed and precious exchange—that instead of praying without ceasing, they are now praising without ceasing. And O beloved of the Lord ! (if so we may call you) whither is that blessedness gone which you did speak of— the enjoyment andfruition of Christ ; so that, if he would have required it of you, you would have plucked out your right eyes, and given tl><ui in him 9 O ! is he become less precious, that your respects to him are so much impaired ? "Was it not once your divine and blessed lot, that ye could not have lived one day without the enjoyment of him, in whose face your eternal blessedness doth lie? O! but absence and estrangement from him is thought a dispensable want in these daysj and that which is the ground of the expostulation is, that ye are so little in giving obedience unto his blessed and precious command, Pray without ceasing. Yea, if the stones and wall of this house, and

if the rafters thereof could speak, they might utter this complaint upon many inhabitants of this city, that they do not natch unto prayer, and are not exercising themselves in the entertaining a divine and precious correspondence with heaven. Oh ! whither is the exercise of that precious duty of prayer gone ? O ! how independent are we in our talk with God ! O ! when did ye taste so much of his sweetness, that when ye did reflect upon it, ye were forced to say, Did not our hearts burn within us, while he spake with us ? When did ye cast an indissoluble knot of love upon your hands, which, ye hoped, eternity could not loose, nor dissolve? I wonder that this is not a question which we do more debate, how much undervalues of communion and fellowship with God here below, (who can live many days without seeing the sun or stars, without beholding him,) can walk with such woeful contentment ? O ! can such a delusion overtake you as this, that ye can reign as kings without Christ, and be rich and full without his fulness ? It were, no doubt, the special advantage of a Christian to be retiring from all things thatai'e below, and to be inclosing himself in a sconce, in a blessed and divine contemplation of that invisible Majesty, and to have our souls united unto him by a thi-eefold cord which is not easily broken.

But now to come to the words,—the next thing which we intend to speak to from this, is, to know what is the most compendious way to keep your souls in life, and to have them flourishing as a watered garden in the exercise of prayer ; we shall say these four things unto you ;—

First, Be much in the exercise of the grace of fear when ye go to pray, that ye may have high and reverend apprehensions of that glorious and terrible Majesty before whom ye pray : there is a precious promise for this in Isa. lx. 5, Thou shalt fear and be enlarged, &c. O ! but our atheism, and our having that inscription engraven on all our duties, worshipping an unknown God, maketh us to have so little access unto him, and to taste so little of that sweetness that causeth the lips of those that are asleep to speak. How oftentimes go ye to prayer, and are no more in the exercise of fear than if ye were to speak to one that is below you ? Those glorified spirits that are now about his throne,—O ! with what reverence and fear do they adore him ! And if it be the practice of the higher house, why ought it not to be the practice of this lower house ?

Secondly, If ye would attain to enlargement in the exercise of prayer, ye should be much in paying those vows that you have made to God, when ye were enlarged. I am persuaded of this, that our making inquiry after vows, and our deferring to pay them, saying, in our practice, (before the angel,) it was an error, doth, no doubt, obstruct our access and liberty to God: these two are conjoined together, paying of vows and access to God, Job xxii. 27, Thou shalt make thy prayer unto him, and he shall hear thee (which is access), and thou shalt pay thy vows. Are there not many of us that decree many things without ourselves, that are not established by God ? O ! when shall our resolutions and our practice be of like equal extent.

Q 4

There is a third tiling we would give you a^ a compendious way to attain to the exercise of prayer, and enlargement in it,—be much in the exercise <>t' fervency. Ah ! when we go t<> prayer under bonds and straitening*, we take liberty to ourselves to abbreviate and cut short our prayers. O! do we not know what a blessed practice this is, to wrestle with God, were it until the dawning of the day, and not I" let In"' ,'/" till he bless iis Y What was it lhat made way to Jacob's enlargement,—was it not his seriousness and fervency ? ■ These two are often conjoined in the Psalms, / cried] and he heard me ; the one importing his fervency, and the other his access. Our prayers, for the most part, die before we win up to heaven ; they proceed with so little zeal and fervency from us. This was the saying of the holy man, That he never went from God, without God; thai aye where he left him, he knew where to find him again. It is a saving that many of us do not so much as endeavour to attain : alas ! we may say, that sin of neutrality and indifference in prayer, hath slain its ten thousands of enjoyments, when our sins in prayer have but slain their thousands.

There is a fourth thing which we shall speak unto, as the most compendious way to attain enlargement in the exercise of prayer— and it is this, ye should be under a deep and divine impression of those things that ye are to speak of to God in the exercise of prayer, either to have your spirits under an impression of sorrow, or an impression of joy. In a manner, a Christian ought to speak his prayer to his heart, before he speak it to God ; and if we speak no more than what our hearts do indite, our prayers would not be long ; and we should eschew those vain and needless repetitions that we use in the exercise of that duty of prayer. O ! but we are exceeding rash with our mouths, and hasty with our spirits in uttering tilings before God. Almost we never go to prayer, but if we had so much grace to reflect upon it, we might be convinced of this, that we have uttered things that have not been fit to be uttered unto God; as when ye speak of your burdens and crosses, which you never did seriously premeditate upon ; and likewise speak of those things, as your joy, in which ye did never rejoice. O ! conceive ye him to be altogether such a one as yourself, that such a woeful cursed practice and delusion as this should overtake you ? If a Christian would study, before he go to prayer, to imprint and engrave his desires and petitions upon his heart, he might have more liberty and access in the proposing of them unto God.

Now we shall shut up our discourse upon this noble grace and duty of prayer, with this, to speak a little unto the answers and returns of prayer.

And the first thing that we shall speak upon this subject is, what can be the reason that the Christians in these days are so little expecting and waiting for the return and answer of their prayers ?— for do we not oftentimes pray, and yet do not know w Kit it is to wait for an answer and return to those prayers of ours ? The want of this exercise, which is so much undervalued by us, doth, no doubt, prove that marvellous decay that is in the work of a Christian's graces. We conceive, that the little waiting for the return

TO THE DUTY OK PRAYER. Q^O

and answer to prayer, doth proceed from the want of the solid faith, and of the absolute necessity that we stand in of those things that we pray to God for ; for strong necessities make strong desires and earnest expectations ; but we may say, that our necessities die with our petitions: we should be more in waiting for, and expecting the returns of our prayers.

There is this likewise, that is the reason of that woeful practice— we have not a lively and deep impression of the burden of those things which we would have removed by God ; as when one is praying for the removing of some lusts, and some pregnant and predominant evil, and yet never cares whether it be removed or not; and the reason of this, which makes us wait for and expect so little the answer and return of our prayers, is, because we are not groaning under the yoke and burden, as though it were unsup-portable, but walking lightly under that yoke and heavy burden, and therefore we wait not for the answers to our prayers. We look upon our chains and fetters of iniquities, as though they were chains of gold and fetters of silver : and so it is no wonder that we are not much in the expectation and waiting for our return of prayer, and to have those chains and fetters taken off us.

And there is this likewise, which is the occasion of our little waiting for an answer to our prayers, we have not a right apprehension and uptaking of the preciousness and excellencies of those that we seek from God : we do not know and understand what advantage should flow to us from the having of those things that we seek, and what marvellous disadvantage shall flow to us from the want of them. O ! but the people of this present generation, wherein we now live, have put a low rate upon the things of religion, which are of everlasting soul concernment; even those things that were accounted most precious and excellent by all those that have gone before us, and have taken up their possessions and eternal abode in that blessed land which is above. There is one thing which we undervalue and set at nought, and that is, our communion and fellowship with God. We are indifferent in having it, and care not whether we have it or not, which maketh us not earnestly to press after the pursuing of it. O Christians ! be persuaded of it, that there are these three disadvantages that follow unto a Christian that is not much in waiting for the answer and return of his prayer after he hath prayed.

The Jirst disadvantage is this, it is a compendious way to win to formality in the duty of prayer. I will not say, that one who doth not always wait for an answer to his prayer, cannot pray in spirit, and in sincerity and fervency; but I need not be afraid to say this, that he who is not much in the exercise of waiting for a return and answer to his prayer, prays little to purpose: and it may be demonstrated, and clearly shown by this reason. Can ye be serious in the accomplishing of the means, if ye do not propose some end and design before your eyes, why ye do so ? Now, what is the end and scope that ye propose before yourselves in your going about the exercise of that duty of prayer? I confess, we ought to go about it, not only as a help and means to remove our evil, and to obtain our

advantages, but likewise we ought to go about it as a duty incumbent on us: but if we go not about the duty of prayer, under both these considerations, and except we wait for a return and answer,

certainly we pray not aright.

There is a ttCOnd disadvantage which a Christian hath, that dotll not wait tor the answer and return of his prayer, and it is, he loseth many sweet experiences of the love and good will of God towards him. It is no wonder that many of us do not receive much from Qod, the reason of it is, because we are not expecting and waiting for much from him. I will not say, but a Christian that is not much in the exercise of waiting, may sometime- obtain the answer and return of his prayers ; but we may say these things to such persons, if your prayers be answered, and ye have not waited for the return and answer of them, surely ye lose much sweetness and preciousness of the answer of your prayers. There is this likewise which we would say to such persons as these,—if a Christian's prayer be answered, when he doth not wait for the answer of it, then the Christian cannot so resolutely build his faith upon such an experience, to believe that God again will answer his prayers, as if he had been waiting upon a return. There is this third disadvantage that follows a Christian who is not much in the exercise of waiting for the return and answer to his prayer, and it is, he cannot continue long in a praying frame. I conceive, that the most fit and compendious way for a Christian to keep his spirit in a holy and divine correspondence with God, is to have it in a holy and fit capacity to converse with God ; this is the way to be much in the exercise of waiting for the return and answer of prayer. It is a sweet exercise to be expecting and waiting till the vision shall speak to you.

Now, are there not many here, who, if they were posed with this question,—when were ye put to the serious exercise of waiting for the return and answer of your prayers, after ye have prayed ?—I am persuaded of it, ye should find it a difficulty to fall upon the number of the days wherein ye were taken up in this exercise. I think, that which doth so plainly demonstrate that woeful formality and dreadful indifference which is amongst us, in going about the exercise of this duty of prayer, is this, we do not wait for the answers and returns of our prayers from God. () Christians ! are ye so perfectly complete ?—or have ye already attained to the full Stature of one in Christ, that ye do not wait for the answers and returns of your prayers, that so ye might receive more from God.

And I would say this to those atheists and Btrangers to God, who never knew what it was to wait for an answer and a return to their prayers; and are there not many such here, who, if their consciences were now posed, when they did wait for a return to their prayers, they might, if they speak the truth, say, that they did never wait for an answer to their prayers ?—I say to such, that they did never pray aright.

Now, the MOOnd thing which we dial! speak upon the returns and answers of prayer IS,— how a Christian may come to the distinct

knowledge of tins, that his prayers are heard and answered ; a thing

indeed, we confess, that many of us are not much taken up with, we not being in the exercise to know such a thing.

First, There is a difference betwixt the hearing of prayer and of getting a return and answer to prayer : God, in the depth of his unsearchable wisdom, may sometimes hear our prayers, and yet make a long time to intervene before he give the sensible return and answer of that prayer ; this is clear from Dan. x. 12, 13, where it is said to Daniel, That from the first day that he afflicted his soul, his prayers and supplications were heard: and yet it is one and twenty days before the answer and return of his prayers did come. These are two distinct mercies to the Christian, the hearing of his prayer, and receiving the answer and return of his prayer, which he hath prayed for : and it is clear from Psalm xxxiv. 6, This poor man cried, and the Lord heard him, and saved him out of all his troubles.

We shall say this, secondly, that there is a great and vast difference betwixt the returns of prayer, and the delays of the returns of it; and yet it were a bad inference to infer, that God doth deny to give us the answer of our prayers, though he delay them awhile ; or to say, that we can have no answer at all ; though we confess, that is the common place from which Christians do bring all their arguments to prove that their prayers are not heard, even the delay of the answer and return of their prayers : and this is clear from Rev. vi. 10, 11, where the souls of those that are crying to God for revenge of their blood upon the earth, their prayer is heard ; and yet withal they are desired to stay a little, until their brethren that are to be slain shall be fulfilled, and then their prayers shall be fulfilled and accomplished unto them.

There is this, thirdly, that we shall speak unto, and it is this,— that sometimes our prayers may be both heard and answered, and yet we shall not believe that it is so, when we are waiting for the distinct and solid apprehension of this mercy : and we conceive that this is rather occasioned through the greatness of affliction upon a Christian, and the continuance of his stroke ; as it is evidently clear from Job ix. 16, 17, where Job saith, If I had called, and he had answered me, yet would I not believe that he had hearkened to my voice. And he gives this to be the reason of it, For he breaketh me with a tempest, and multiplieth my wounds without cause; or this may be the reason of it likewise,—why, when our prayers are both heard and answered, we believe that it is not so; and it is this, because of the want of the exercise of waiting for an answer, and that we are not much taken up in expecting a return from God to our prayers; therefore, when our prayers are heard and answered, we cannot believe that it is so.

There is this fourth thing which we shall speak to concerning the returns of prayer, that the prayers and petitions of a Christian, even while he is under the exercise of misbelief, may be heard and taken off his hand; as is clear from Psalm cxvi. 11, 12, I said in my haste, all nun are liars ; but there is a sweet and precious experience which followeth that,— What shall I render to the Lord, for all his benefits towards me ? And this is clear from Jonah ii. 4, compared with verse 7, where he saith, I am cast out of thy tight ;

DIRECTIONS AND INSTIGATION

and yet in verse 7, When fny totd fainted within me, I renumbered the Lord, and my prayer came in unto thee, into thy holy temple.

Now, to give Bome answer to the question which we proposed, how one may know whether or not his prayers be answered ? Firgt, If a Christian be enlarged and enabled to go on in duty, thoiigh lie do not receive a sensible manifestation of the grace and acceptation of his prayer, but, in a manner, he is denied the answer and return of it; yet if he do attain to such a length, as to pray mithout ceasing, and to have strength to accomplish this duty of prayer, that is. no doubt, a clear token and evidence th.it our prayers and sup-plications are heard by God, and in his own appointed time, these prayers of yours shall be answered ; and this is clear in Ps. exxxviii. ;{, where David giveth this as a token and evidence that his prayers were heard and answered,— Iu the day when I cried, thou ansiveredst me. And what is the argument that he bringeth to prove this, that his prayer was answered ? It is this,— And strengthened me with strength in my soul. Certainly, it is a bad sign and an evil token that your prayers are not heard : if, because he denieth your suit and petition for a time, ye leave off the exercise of the duty of prayer, and faint in the day of your adversity.

There is a secowl thing by which ye may know whether or not your prayers have met with a return and answer from (iod, and it is this,—if your prayers be suitable unto his own word, and agreeable unto his holy and most divine will and pleasure, then ye may be persuaded of this, that God heard your prayers; that is abundantly clear from 1st John v. 14, And this is the confidence thai me have in him, that if we ask any thing according to his mill, In- heareth us. Certainly, it is difficult and exceeding hard, we confess, for a Christian to exercise faith upon the sure word of prayer, abstracting from all other grounds. But if we would have our faith elevated and raised to so divine a pitch, we would believe this precious truth,. That whatsoever we ask according to his mill, he heareth us; and that he will answer our supplications—therefore will we wait patiently and faithfully upon God.

There is this third thing whereby you may know whether or not your prayers be heard, and it is this,—if ye have delight and spiritual joy in the exercise of this blessed duty of prayer, though ye have not the return and answer of your prayers, yet it is an evidence and token that your prayers are heard, and you shall shortly have an answer given to them ; and when ye lose your delight in duties, which ye once attained to, then ye may be afraid thereat: there is somewhat of this hinted at in Job xxvii. 9, 10, where Job gives this as a reason and ground that he will not hear the prayer and supplication of the hypocrite, because he delighteth not himself in the Almighty ; inferring this much, that if he would delight himself in God, then he would hear his prayer, and give him a return and answer to it.

There is a fourth thing whereby ye may know whether or not your prayers are heard and answered, and it is this,—when your sadness and anxiety (about that which you were asking from God in prayer) is removed and taken away ; this is clear from 1st Sam.

TO THE DUTY OK PRAYER. <253

i. 18, where this is given as an evidence, that Hannah was heard in her prayer and supplication, because her countenance mas no more sad. And certainly, when our prayers have such a return, then we may know distinctly that they are answered by the Lord.

And the fifth thing that we would propose to you, whereby you may know whether or not your prayers have met with a return and answer from God is, if ye pray, making use of Jesus Christ, as a blessed Days man, to interpose himself betwixt the Father and you, then ye may be persuaded of this, that your prayers are heard ; this is clear, where it is twice repeated, John xiv. 13,14, Whatsoever ye shall ask in my name, ye shall receive it. Believe it, he can deny you nothing that you seek from him, if you ask in faith.

Now that which, thirdly, we shall speak to upon the return of prayer, is this,—to those things which do obstruct the hearing of our prayers,—why they are not answered by him ; so that, oftentimes when we pray to him, he shutteth out our prayer from him, and covereth himself with a cloud, so that our prayers cannot pass through. O ! but if that duty and precious counsel which Hezekiah gave to Isaiah, Isa. xxxvii. 4, which truly is worthy to be engraven on our hearts, Lift up thy prayer, &c.; which doth import, that it was a weighty thing which would require much seriousness in the going about it,—I say, if that worthy counsel were obeyed, we should not have need to propose these obstructions, and to complain of God's ways. Now, we shall speak to those obstructions which hinder us:—

First, Hypocrisy which we have in the exercise of prayer: O ! but we pray much with our judgment, when we pray not much with our affections ; that is, our light will cry out, crucify such a lust; and our affections will cry out again, hold thy hand. It is a difficulty to have the spirit of a Christian brought to such a length, as to have his judgment and affections of a like measure and extent; Job giveth this as a reason, why God will not hear a hypocrite's prayer, Job xxvii. O ! even because he is not constant: there is a woeful disagreement betwixt what we speak, and what we think ; we speak many things with our mouth, which our hearts sometimes witness that we would not have God granting us: in a manner, our affections area protestation against the return of many of our prayers: our idols are so fixed to our hearts, that we spare Agag the king of our lusts, though there be given out a commandment from the Lord to destroy all these: and it may oftentimes speak, that the bitterness of death is past out against us, seeing we do oftentimes spare them, contraiy to his blessed command.

There is a second thing which obstructs the exercise of prayer, and it is, that woeful and cursed end that we propose to ourselves in going about that duty; that is clear in James iv. 3, Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. O ! that woeful idolatry that Christians do entertain in the exercise of prayer. That glorious and inconceivable attribute of God, of being Alpha and Omega, which we do sacrilegiously attribute to ourselves, in making ourselves the beginning of our prayers, and the end of them also ; it hinders much our return of prayer.

Certainly those woeful ends that we spake of in the beginning of our discourse, and all along it, do no doubt marvellously obstruct the answers of our prayers.

Now the last that we >-11;111 speak upon the return of prayer, shall be to some advantages which a Christian may have from this, that his pra} r ers are answered, and that he hath received a return from the Lord. Believe me, there is more love in the answer of one prayer, than eternity could make a commentary upon: O 1 what love is in this, that he should Condescend to hear our prayers ? That such a glorious and infinite Majesty should, in a manner, condescend to bow down his ear to take notice of the petty desires that we propose unto him ? .And there are these five advantages that a Christian may have from this.

First, It is an excellent way to keep the grace of love in exercise ; this is clear in Psalm cxvi. 1, J In-, the Lord, because he hath heard the voice of my supplications. O ! but love in some hath eminently taken fire, when they have reflected upon this, that their prayers are heard.

There is this second advantage that a Christian hath from the return and answer of his prayer,—it is an excellent motive and persuasion to make us constant and frequent in the exercise of prayer ; this is clear in Psalm cxvi. 2, where he reflecteth upon the hearing of his voice, Therefore I mill call upon him as long as I live. I am persuaded of this, that your little exercise of prayer doth much proceed from this, that we wait not for a return of prayer ; and therefore oftentimes it is, that we do not receive a return. Believe me, there is more joy and divine satisfaction to be found in the solid and spiritual convictions of this, that our prayers are heard, than we will have in the exercise of many prayers that we pray.

There is a third advantage that a Christian hath, from the return and answer of his prayer, it is an evident token from the Lord, that his prayer is accepted by him, when a Christian can read his reconciliation by the gracious return of his prayer, and that he is in a gracious estate and condition : and O ! is not that a great advantage ? We confess, God may hear the prayers of the wicked for mercies that are common ; but the hearing of a real Christian's prayer, both in mercies common and spiritual, proveth that his person is accepted by God ; we must be accepted of him through Jesus Christ, before that he can have pleasure in our sacrifice ; and is not this a precious advantage, to read your adoption upon the returns and answers of your prayer from God ? May not the Christian say, when he meets with such a return and answer of his prayer, Now I am persuaded, that I am begotten unto a lively hope, because he /mill heard tin- voice of my supplication ? In a manner, it is a character wherein you may read your interest and infeftment in that precious and most blessed inheritance that is above. O ! if there Mere no more to provoke you to wait for the return and answer of your prayers than this, it might be sufficient unto many to think of these debates and disputingsthat you have about vour interest in Jesus Christ. And O ! may not this argument provoke you to love him ?

The fourth advantage that conies to the Christian, from the consideration of the return and answer of his prayer is, it i< a com-

pendious way to make us desist from the committing of an iniquity : hence is that word in Psalm vi. 8, where, upon the consideration of the hearing of his prayer, he breaketh out in that saying, Depart from me, all ye workers of iniquity ; for the Lord hath heard the voice of my weeping. In a manner, speaking so much, that he would have nothing to do with such ones as they were.

Lastly, The return and answer of prayer is an excellent way to keep our faith in exercise ; it is a sweet experience of the love of God, upon which we may build our hope in the darkest night, even to call to mind those things that he hath given to us in former days. Certainly, a holy and divine reflection upon these things might persuade us that he will not shut up his tender and loving mercies into an everlasting forgetfulness.

Now, to close up our discourse upon this noble duty and grace of prayer, we shall desire this one thing of you, who are begotten unto a lively and precious hope, that you may be more in that noble exercise: I may say, that there is no sin which a Christian shall be more deeply convinced of in that day when his feet shall stand upon the utmost line of time, than this sin of the neglect of the duty of prayer. And we confess, God may reprove many, that they bind heavy burdens on mens shoulders, that are grievous to be borne; and do not so much themselves as to touch them with one of their fingers.

Now, however, seriously enlarge your hearts unto this blessed exercise ; for believe me, it is the way (if so we may speak) to bring down heaven upon earth. But alas ! I am afraid that this duty of prayer is not much now in practice amongst many of us in these days. Is not prayer, that noble duty, almost laid by us in this evil and perverse generation, as a thing unsavoury ? Oh ! that ye had now a divine anticipation of that glorious enjoyment of him, which ye shall have throughout all the ages of eternity, if you be serious in this exercise. Oh ! may we not walk mournfully many days in the bitterness of our souls, because we are no more in the exercise of secret prayer ? O ! whither is your devotion gone in these days ?

0 ! whither is it gone ? I am afraid, that if those that have lived before in ancient days were now alive, doubtless, they would be ignorant of us, and they would not acknowledge us for Christians.

1 would say this for those who never seriously practised this duty as yet, of which number there are many,—O ! but prayer is another thing than the most part of you conceive it to be. I think, it is not only mysterious in its nature, to conceive how the spirit of man can converse with him who is the Father of spirits, how there should intervene a communion and fellowship betwixt such two, but it is a mystery and riddle, surely, which we cannot easily unfold. But, withal, this is a lamentation, and shall be for a lamentation, that the exercise and practice of pi-ayer, is grown as mysterious as the nature of it. O ! but there are many of you that suppose ye are praying aright, and therefore you think all is well, who shall be cut off as those that never prayed. I conceive, if we believe all that is spoken upon this exercise of prayer, what divine properties are requisite to a Christian, that would seriously go about the exercise of this precious duty, we might cry out, This is " hard saying, who

can bear it f And certainly, it is altogether impossible for us, though it be not impossible to God, to enlarge our hearts to pursue it : fir with him nothing u impossible. O! that once ye might be persuaded to set about the exercise of this precious and most excellent duty of prayer, which is to your eternal advantage, and everlasting soul concernment. I am afraid, () Christians! that if one from heaven, who has entered into the everlasting and blessed possessions of thai excellent and blessed estate of life, would come down to earth, if so, with reverence we may speak and preach upon this text of ours, Pray without ceasing ; and speak of those precious and unspeakable advantages which do accompany the man that is much in the exercise of prayer ; there be many of us, I fear, who would scarcely be inclined to hear such an exhortation. And more than this, if one from the dead would arise, and come from the pit unto this city, and preach upon this text unto you, "Pray without cearing, having the chains of everlasting wrath hanging about his neck, and preach upon those sad and unspeakable disadvantages which are to be found in the neglect of the blessed exercise of this duty of prayer, and should desire you to flee from that wrath that is to come,—O ! would there not be many of you, I am afraid, who would stop your ears, and would not listen unto the voice and language of such an exhortation ? Oh ! where are many of us going ? Whither are we going ? Certainly the apprehensions and thoughts of everlasting separation from the presence of the Lord, is not much engraven and deeply imprinted upon the spirits of the hypocritical Christians of this generation—we are not afraid of that wrath and eternal destruction which is approaching us.

But to you that are heirs of the promise, who are heirs of the grace of life, and mho are begotten again unto a lively ho])c, I would say this unto you, Pray without ceasing, and once you shall sing without ceasing, and without all interruption. And to those that pray not, the day is coming, when they shall howl in that bottomless pit, amongst those everlasting flames of fire and brimstone, when they shall be brayed in the mortar of the wrath of God, by the pestil of his severe justice ; when his Omnipotency shall uphold you, and his justice shall smite you eternally. Oh! it were many of your advantages, that you were, indeed, beasts without immortal souls ; for to have souls doth capacitate you for an eternal being, and for an eternal punishment.

THREE SERMONS

CONCERNING THE WAY HOW

A CHRISTIAN OUGHT TO KEEP HIS HEART.

SERMON I.

Pkov. iv. 23. Keep thy heart with all diligence ; for out of it are the issues

of life.

We conceive, if there were a window opened in each of our bosoms, through which each one of us that are here might behold one another's hearts, we would become monsters and wonders one to another, and to ourselves likewise, and might cry out, 0 ! where is the God of judgment, that takes not vengeance on such deceitful hearts ? If our hearts were turned out of us (so to speak), and we saw the inside of our hearts, we would wonder at his patience. I think, such is the desperate deceitfulness of our hearts, that if all the saints since Adam's day, and who shall be to the end of the world, had but one heart to guide, they would misguide it. I would only say this to believers, that if your hearts were left one hour to yourselves to keep, ye would commit more iniquity than ye can imagine or dream of. There are only these four things that I would speak to, before I come to the words, and I would request you to take notice of them:—

First, There are many of us that have two hearts in our bosom, ■—such a one is the hypocrite, James i. 8, A double-minded man is unstable in all his mays ; that is, a man that hath two hearts,—a part of his heart goeth to God, and a part of his heart goeth to the devil. And I think, if we were all well searched, it is to be feared that many of us would be found two-hearted men.

Secondly, That although ye would give Christ all your members, yet, if you would not give him your heart, it would be nothing thought of; if you would give him your eyes, so that ye should not look to your idols pleasantly, nor yet look with delight upon any cursed or sinful object; and if you would give him your ears, so that you could or would not hearken to the voice of any of your temptations, hut be as deaf as an adder unto them ; and if you would give him your tongue, so that you should not speak any thing dishonourable to him ; and if you would give him your feet, so that you should not walk in any way, but in an approven path of godliness ; I say, though you would give him all these members of

R

your body, vet if yen give Jiim not your heart, it is all to no purpose, Prov. xxiii. 20, My son, give me thy heart, 8jc.

Thirdly, There are many who give their hearts to their idols, and their tongues to Christ; but one day they shall be found to be but deceit

Lastly, It is a noble thing for a Christian to be taken up in the keeping of his heart. I may say this of the heart, which the apostle .fames said of the tongue, // ii <m unruly evil, full, <</ deadly poison, .James iii. 8. The heart is taken up with whoring from Cod, and with contriving the way how to satisfy its lusts, and continually forsaking the living God. Our hearts are doing nothing in all the lifetime of many of us, but profaning his holy name, and blaspheming the God of Jacob.

Now, to come to the words; there are four things therein : First, The duty imposed upon a Christian, and that is, To keep his heart. Secondly, That the heart of man hath many seekers, which is imported in that word, keep. Thirdly, You have the qualification and ■way how a Christian ought to keep his heart, which are rendered in these words, reiih all diligence ; or, as the words may be rendered. with all keeping. Lastly, The reasons why you should do so,— -for out of it are the issues of /!/'<■; for if you do so, you shall have life ; but if not, from thence are the issues of death. Now, from the first thing in the words, ye should consider these two things :— First, That it is a duty incumbent on every Christian tn keep heart ; this is clear not only from our text, but likewise in Deut. iv. 9, Only take heed to thyself, and ket/> thy soul diligently, &c. ; Prov. xxiii. 26, Guide thy heart in the nay, —which is, study to keep it diligently in the way of godliness. And it is clear likewise that a Christian ought to keep his heart, for the great advantages that are held out in Scripture for so doing ;—only take one place, in Prov. xvi. 32, Better is he that rulcth his spirit, than he that taketh a city.

The second thing that I would say, to point out the woeful disadvantages that wait upon him that rules not his own heart, but gives it leave to rove here and there, is, Prov. xxv. 28, He that hath n>>t rule over his own spirit, is like a eity that is broken down, and without ovalls. There are these two disadvantages that wait upon not keeping of the heart. 1. There is no temptation that assaults a heart that is not kept, but it becomes victorious: spiritual strength hath forsaken them that keep not their hearts. 2. There is no exercise nor duty that a Christian is employed in, who keeps not his heart ; but he is like a ruinous city which hath no Avails, and in which there is no order.

Now, the next thing that I would speak to is, to shew what it imports to keep the heart, and what are the directions and ways which a Christian ought to have before him in the exercise and duty of keeping his heart.

First, It imports this, that a Christian should observe the motions of his heart, and should not let his heart nor thoughts go astray, but should have a register of all their motions ; as is clear in Luke xxi. 34j Take heed of yourselves, lest at any time your heart* I-charged with surfeiting and drunkenness, and cares of this life, and .-.-(I that day conn upon you unawares.

The second thing which keeping of the heart includes, is,—you must keep all the things that pertain to your hearts ; and there are these five things which ye must keep :— First, Your thoughts; you must keep your thoughts so straitly p that you must not give them any sinful latitude in the least manner. Secondly, A Christian must keep his eyes, which are the windows through which much wickedness is conveyed to the soul, Prov. xxiii. 26, My son, give me thy heart, &c.; Prov. iv. 25, Let thine eye look right on, and let thine eye-lids look straight before thee ; as if Solomon had said, It is but foolishness to keep your hearts, if ye keep not your eyes. Thirdly, Ye must keep your tongues, that they speak no evil of the ways of godliness; for so are the words following the text, Put away from thee a froivard mouth, and perverse lips put far from thee ; which is, order thy tongue. Fourthly, You must keep your feet, that ye walk not in the paths of wickedness: if once ye give a latitude to your feet to go in the way to hell, it shall be but vain to keep your hearts; therefore, keep your feet from running to the murder of your souls. Lastly, Ye must keep your ears,—ye should delight to speak good of godliness, and should also delight to hear good spoken of it: ye should not be among those that savour of nothing but of sin, but ye should be amongst those that savour of good : therefore, as ye would not be accessary to the murder of your own souls, and as ye would not have the blood of them lying upon your heads, ye must needs keep all those parts that belong to the keeping of your hearts aright.

The third thing which the keeping of your hearts includes is, to eschew all unclean things that may defile your hearts, Prov. v. 8, Remove thy way for from her, and come not nigh the door of her house. When you see any evil thing approaching, you must depart from it, and eschew it. Deut. xii. 30, Take heed to thyself, that thou be not snared. There are many snares that may be accessary to destruction ; and there is this that Closes marks as a chief evil, and likewise oftentimes forbids in this book, to have false weights and balances, Lev. xix. 36, Deut. xxv. 15. They are not only sinful of themselves, but because they are an appearance of evil, men should eschew them; therefore, he forbids them : and the Apostle bids us likewise abstain from all apjpearance of evil, 1st Thessalonians v. 22.

The fourth thing which keeping of the heart includes, is, to put restraints upon your hearts, that so you might not commit iniquity ; ye ought first to lay the bond of Christ's love upon yourselves ; ye should likewise lay the bond of judgment upon yourselves, knowing that God shall call you to a reckoning for all your wickedness which now most wickedly you commit; and you ought to lay the bond of God's omnisciency upon yourselves, to know and consider that all things are known to him, and that he seeth all things; and ye ought likewise to consider how grievous, and how displeasing a thing sin is to the majesty of God, that man, who is the workmanship of his hand, should rise up against him : we may say that of ourselves which is in Lam. iii. 22, It is of the Lord's mercies that we are not consumed, because his compassions fail not; the?/ are fresh

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every morning, &c All these things a Christian ought to la . heart, and seriously to consider them.

Tlu' WCOnd thing which keeping of tfae heart includes is, a Chri>-tian ought not to slight the opportunities given unto hiin for the strengthening of his grace : for they who slight opportunities, keep not their own hearts.

The last thing which it imports is, that a Christian should be much in the diligent exercise of duties, that the heart may he kept and holden in a notable frame. And there are two exercises which a Christian ought to he diligent in : first, The exercise of prayer. Secondly, The exercise of watching. There is a five-fold frame which a Christian should be in, which would rightly keep his heart: first, In a frame of praying, that he should not he slack and cold-rife to go about duties; the command thereof is holden out in that word, Watch and pray, and also in that word, Pray without ceasing. The second frame should be a believing frame; and it is to be feared there are not many such here ; but that there are many walking in such a way and frame, which, alas! I fear, will lead them in the way to hell : if we were sincere, we would hold Christ fast, and would not let him go; and if our hearts were in a right frame, we would avoid any thing that might make him to depart from us. But alas! we have many clear evidences (now a-days) that we are not for Christ, we care not whether we have Ins presence or want it; the want of his presence is as lightsome and pleasant to us, and as well taken with by many, (I will not say all) as the enjoying of his presence: and this is a sure evidence of gross profaneness, ignorance, and estrangement from God—if there were no more to prove it but this, your stoutness of heart to meddle with sin, proves that you are unsound Christians. We would desire you by all the torments of hell, and all the terrors of that everlasting lake which burnetii with fire and brimstone, for ever and ever; by all the joys of heaven, of that higher house, that ye would carry a circumspect walk before God. The third frame that we would desire you to walk in is, a tender frame ; and if so ye were walking, ye would be loth to commit sin wilfully, and woe shall be to them eternally, who do so. We will not (many of us) believe this, although angels should preach it unto us, for our hearts are hard like an adamant-stone. I would only say this to you, " This book, this glorious book, is sealed with seven seals, and our hearts are sealed with fourteen seals." O ! woe be to those hard hearts that many of ns have, we will never know until they run us eternally into the bottomless pit.

The fourth frame that a Christian should walk in is, a loving frame : ye ought to have your hearts burning within you, with lov< towards that glorious, infinite, and mysterious object, Jesus Christ.

We shall never be able to comprehend, nor recompence that love

which he hath to us ; for the furthest we can go, is to be sick of love to him. Hut 0 ! he died with love for us, for he had so great love to us, that he laid down his life for us.

The fifth frame that a Christian should walk in is, a fearing !r lie ; to walk under the fear of the hazard that you are in, if you

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be left to yourselves, and to your own strength: I may say, cursed be the person that never kept his heart in these five things that we have spoken of.

Now the third thing we would speak to from the words is, to know the times when a Christian should especially keep his heart; and there are six times when, I conceive, he should watch over his heart carefully, and keep it.

1. After he hath met with some enjoyments; then he should keep his heart, and not let it go wrong.

2. The second time is, in the time of desertion ; for that time is a wandering time from the living God.

3. A Christian should keep his heart, when L he perceives his temptations to be very subtile.

4. And the fourth time is, to keep your hearts diligent in duties ; for when you are negligent in duties, then the devil is busy to get your hearts.

5. The fifth time is, under a secure frame, then you should keep your hearts mightily.

6. And last time is, when temptations are like to grow very strong, you should then at that time keep your hearts with a strong guard.

Now, as for the first time, viz. —to keep it under enjoyments. We should then study to keep our hearts ; for then, and that time, the devil condescends to dandle us upon his knees, if so we may speak, and for this, we would give you some considerations.

The first consideration is, the heart of man is never prouder and proner to commit iniquity, than after the enjoyments of God ; he is never more prone to security, than after enjoyments ; when was it that the spouse slept, but when she was full of joy ? Song v. 3, / have put off my coat, how shall I put it on again ? &c. When was it that the disciples roved, but when they were on the mount, when they said, Let us make three tabernacles ? Matth. xvii. 4. And when was it that John committed idolatry ? Was it not when he saw these excellent visions of heaven ?

The second consideration is, that the stroke which is given by the devil after enjoyments is a very sad stroke, and hath caused many to say, Who can stand before the children of' Anak? —and to draw that conclusion, I shall once Jail by the hands of some of mine enemies.

The third consideration is this, if a Christian embrace a temptation after enjoyments, it will be very hard for him to shake it off.

The fourth consideration is, that the embracing of a temptation after enjoyments, is a sin very hardly to be repented of; it will cost him many tears for repenting of it; for it is a hardening thing, which will harden his heart mightily under all sorts of sins which he can commit.

Fifthly, Consider this, that the embracing of a temptation after enjoyments is very displeasing to Christ, when ye embrace an idol, and prefer it before an absent Christ. O ! that is a most dangerous sin. But when you embrace an idol after enjoyment, that is a damnable sin, for you prefer it to a present Christ. O ! that is a fearful sin.

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Now the tecond time when you should keep your hearts is, when ye are going about the exercise of duties, and especially in the duty of prayer ; and ye should keep it in four or five respects : First, in

going about duties, and namely in prayer, ye are letting in vain thoughts, if your hearts be not well kept. Secondly, The heart of a Christian is most ready to fall into the sin of formality, and therefore if you keep not your hearts well in duties, ye cannot but be formal in the performance of them. Thirdly, Our hearts many times have too low thoughts and uptakings of the incomprehensible majesty of God : the damnable ignorance which is amongst people, makes them get so little advantage in prayer ; do you not speak to him, as to one of your fellow companions ? Where is the exercise of fear, and of trembling, which Christians in old times used to have, as Moses, when he appeared and came before God ? Fourthly, Our hearts are prone to misbelief, and ready always to misbelieve God, and his promises. Lastly, Except you keep your hearts, it is impossible for you to take alongst with you your necessity : if one were standing by and heard your prayers, they would say, that you are not in earnest with God; for you seek such things from a principle of light, and not from necessity. Now, I would pose you with this, whether ever you have been observant in any of these duties or not ? There are many whose prayers make them to have more distance with God, therefore I would request you to look to this, that ye be serious in prayer, and to know whether or not this be your frame; for there are some that will come from prayer with far more bonds on them, than when they began ; and what is the reason of that, but want of fervency ? It is a great mystery of his love, that he sends not fire from heaven to burn our sacrifice, and consume ourselves likewise; for what are many of -our prayers, but, as it were, the cutting off of a dog's neck, which is an abomination unto the Lord?

The third time when a Christian should especially keep his heart is, under desertion; and I will give you three reasons why we should watch well at that time. First, The devil is busy to seek our hearts under desertion. Secondly, It is for the embracing of an idol under desertion, that God lengthens out the time of our lying under desertion so long—because we go to the bed of love with an idol when Christ is away. Thirdly, Because when a Christian hath least strength, he loseth both much of his faith and of his love. He maketh you then to look on the world, to be as tasteless as the white of an egg: ye must take that as a dispensation of Christ's love, that he makes all things tasteless to you under desertion. That is a noble dispensation, for by it he imposes a necessity upon you to keep your hearts, till he return unto you again.

The fourth time when a Christian should keep his heart is, in a secure frame: I think there are some sleeping in a sleep of conscience, who will never awake till the screechings of the damned in hell awake them. I shall propose these two considerations to keej) your hearts in security. 1. Because when ye are secure, ye have then least strength ; and are there not many amongst you that dare not say, but that the devil then assaults you bitterly? And when your

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heart is lying in security, it speaks that you are in a carnal frame. 2. If ye keep not your hearts when ye are secure, then ye may bid faith, love, and joy farewell until some other time ; as ye may see in the practice of Felix, Go away, and I mill hear thee at another time, Acts xxiv. 25. I would not desire a more sad case to an enemy, than not to keep his heart when he is under security, for he may bid the graces of the Spirit farewell until another time.

The last time when a Christian ought especially to keep his heart is, when strong and subtle temptations appear plausible, honest like, and beautiful—then ye must be upon your watch. O ! do not let temptations win in upon your hearts, before ever ye be aware ? And this speaks much security and unwatchfulness. I would say, it is hard, yea, very hard to a Christian, who is not watchful, to take up the ways of the devil, whose mays are more subtle than the way of an eagle in the air, or the may of a serpent upon a rock, or the may of a ship upon the sea. Who can comprehend his mays ? He tempts us always, both upon our right hand, and upon our left hand, both behind and before ; both awaking and sleeping, we are never free of his deceitful and unsearchable crafts. I would say this unto you, he is happy that fears always, and hearkens to Christ's voice of direction in his word, depending upon him for strength ; but many listen more to the voice of temptations, than to Christ's blessed voice.

Now, the next thing which I would speak to you is, to propose some considerations to press you to keep your hearts, and O ! that ye would consider them, and lay them to heart.

The first consideration is this, I think many of us may be afraid, that the devil dwells and keeps possession in many of our hearts; and alas ! he is like to be a possessor in some of them perpetually. I will give five evidences of one, whose heart, by all appearance, the devil hath. And now, I charge you, (O atheists !) in the name of our Lord and Saviour precious Christ, that ye would examine yourselves by them : First, Was never one of you convinced, to cry out that word in Psalm xxv. 11: For thy name's sake, 0 Lord, pardon mine iniquity : for it is very great ? I say to such persons, that were never convinced of this, and were never convinced of the hard difficulty to win to the right keeping of their hearts, by all appearance the devil hath your hearts in keeping ; for those whose hearts are in the hands of the devil, are never sensible of their low estate. Secondly, Those who never wan to make use of Christ, that is a token that the devil hath their hearts in keeping: there are many of us who are convinced of the vanity of our idols; but yet, alas ! many of us drown our conviction with the sin of tippling, and bury them in the sepulchre of drunkenness: but believe it, if ye go on so, and continue therein, God will plead with you for the same. The third evidence is, one that hath a silent hardened and deceived conscience, and whose conscience is silent, by all appearance, the devil hath that person's heart in his hand; for the devil enticeth many to sin with greediness, and will make their conscience not to reprove them, so that they delight in no better ; for he hath taken away the tongue of their conscience, so that they cannot

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speak : but believe me, the day is coming when your conscience shall be the greatest foe and enemy that ye can or shall have. And believe it, there are many of you here who have your heart as hardened, as those that are mentioned, Eph. iv. 17, 18: Who walk m the raniii/ of their own mind, having their, understanding darkened, being alienated from the life of God, through the ignorance that is in ///■in, because of the blindness of their hearts. Your conscience, when it is cauterized will not speak to you, although ye would commit that damnable sin against the Holy Ghost. And ye think yourselves well enough when it doth not reprove you : but alas I ye sleep with a false witness in your bosom ; it hath many alluring delusions, but one day the words of it will be as sharp as swords; it will cry, Pence, peace, when behold sudden destruction : it will make you sleep sound for all the danger that is hanging above you. Ye walk, (many of you) adding drunkenness to thirst. O atheists ! what will ye do, when that day shall come upon you, when these two books shall be opened ? First, The book of your wanderings and backslidings, in which a huge innumerable troop of sins are written. And second!//, The book of your conscience ; and there can be nothing read out of that first book, but thy conscience shall confirm it with Amen.

The second consideration is, that if ye were to live eighty years, and though ye should weep and mourn forty of these years perpetually, if it could be possible, and pray other forty of these years, yet all that would be for nought, if ye will not give Christ your hearts. Believe me, if ye give not him your hearts, that sentence shall be pronounced upon you, T)epatt. O ! will ye not give him your hearts, who ought to have them, both by creation and redemption ?

The third consideration is, did ye never find any difficulty to believe, or to pray, or to love God ? Ye may be persuaded of it, that ye are sleeping under a dangerous delusion, that ye think ye are going, and shall go to heaven, when ye shall be thrust down to hell. I would say this, " There hath been much joy amongst the devil and his angels, for the success which he hath had in Glasgow:" he hath purchased many harpers to himself, who sing that cursed song, " I am not far from victory." I think, we may turn that word into another way, which Christ said to his disciples, There is one of you twelve which shall betray me. I think, he may say otherwise of us, Eleven of each tn-elce that are here shall betray me. O! it is sad that the Son of God, even precious Christ, should have so many betrayers amongst us. O ! therefore give Christ your hearts. Did you never read that of Matth. xxv. '2, there were five wise virgins, and five foolish ? And if there be of professors that shall be rejected, alas ! what shall become of you that never knew him ? And if the righteous scarcely be sared, ()! what shall the ungodly and sinners do ?

The J'otirth consideration is, I would propose these three things to you : First, What is the cause, 0 atheists ! that ye cannot endure hypocrisy, why ye cannot look upon Christians ? The cause is, they have not only the image and picture of Christ, but the very

substance of Christ. Why hate ye not the rest of sins, as Avell as hypocrisy ? It is, because the rest of sins look rather like the devil, and therefore ye love them ; but hypocrites seem to have something of God in them, therefore ye hate them. Secondly, O atheists ! do you believe that there is a heaven, and a hell, and an eternity of pain, and a day of judgment? If ye believed these things, ye Avould not be so profane. Thirdly, Did ye never find any delight in praising and commending of him ? Your heart saith, No ; and your practice saith, No: O! Woe, woe, to you eternally.

The fifth consideration is, the day is approaching, when the least iniquity shall be preached in the hearing of angels and men, that every one committed, there shall not one jot of sin be passed by; and of all sinners, the hypocrites shall have the saddest countenance, because they shall be disappointed of a joyful end, and lose the opinion of the saints, which will make them look with a sad countenance in that day. A hypocrite will be more moved for the loss of the approbation of the saints, than for the loss of the Divine approbation. O ! know and consider these three things: First, Know that all your iniquities shall be read in the hearing of angels and men : the very thoughts which ye have at midnight, shall be known. What will be your thoughts then, O atheist! in that day ? Secondly, Know that hypocrisy may win easily through the world under the name of grace, but in that day there shall be a clear distinction made. It is hard to rid marches betwixt hypocrisy and grace; but God shall take your vizard oif your face, and let you be known, and ye shall get the name which ye deserve, O hypocrites. Thirdly, Know that woe shall be to such as shall not be found in Christ at that day. O ! will ye ask him, and that with your hearts ? I take all the angels in heaven, and all the saints about the throne of God, to witness: yea, I take the very stones of these walls, and the timber of this house, and this book in mine hand, to witness against you, that ye were invited to give your hearts to Christ.

The last consideration is—these four things (believe it,) are coming upon him that will not give his heart to Christ: First, He shall be no more entreated to keep his heart, neither shall he be intreated to give his heart to Christ any more, for the devil shall have it. Secondly, O atheists ! these four things shall overcome you : First, Sin shall have dominion over you: you once delighted mightily in sin, but alas! it shall be a heavy burden to you in that day. Secondly, The wrath of God shall overcome you : O ! that shall be a mighty prince. Thirdly, The devil, and lastly, the lusts of your own hearts ; all these shall tread you in the mire. Thirdly, There is this which is coming upon you, O atheists ! There shall be a sentence of eternal excommunication pronounced against you who would not give your hearts to Christ; those blessed and gracious lips that always did delight in speaking good to lost sinners, shall then pronounce that sad and woeful sentence against you, Depart from me, ye cursed, I know you not. The last thing which is approaching unto you is, the day is coming, when ye shall be sent away to that prison, out of which there is no redemption : ye shall be a number of miserable comforters one to another in that day. Ye

THE WAY IIOU A CHRIS I [AN

shall not have a grain weight of comfort for all the joy and pleasure which many of you had in the world; You shall be physician* of no value, ami gnash your tongues for pain. We would say this unto

you, () ! let the torments of hell, or let the joys of heaven persuade you to give him your hearts : let the one constrain you, or let the other terrify you, to this noble duty of giving him your hearts; and if ve give him not your hearts, ye shall curse the day that ever ye were horn, or that ever there was a prophet amongst you ; and ye shall lament that ever ye heard tell of Christ, if ye make not use of him. Now I would only read the text over again, Keep thy ntith all diligence: jbr out of it arc the issues of life. But if ye do not keep it with all diligence, out of it shall be the issues of death ; ye shall get eternal torments for your reward.

Now to him who can persuade you to give your hearts in keeping to him, and who can anoint your eyes with eye-salve, to see your lost estate—to his blessed name we desire to give praise.

SERMON II.

PfiOV. iv 23.— Keep thy heart with all diligence ; for out of it arc the issues

of life.

There are two great books which a Christian ought mainly to study ; there is God, and his own heart; and he should study to know the unspeakable goodness of the one, and the desperate wickedness of the other. And we may say, the first time that a Christian turns over the first page of his heart, and looks upon the desperate wickedness that is within, he might be constrained to cry out, Woe is me, I am undone : yea, there is as much wickedness in every one's heart who is here, as might be a quarrel to destroy a whole world, if God would contend with us in his just judgment. I think Christians can never trust their hearts too little, and they can never trust God too much. And have we not received many proofs of both these ? I may say, as Jeremiah said, The heart is deceitful above all things, and desperately wicked, O ! but a sight of the evil temper of our hearts, and a sight of the goodness of God, would make many of us renounce our self-righteousness, and our spiritual pride, and admire his transcendent righteousness. I think a Christian ought to be as those four 1 which are mentioned in Rev. iv. <i, 7, 8, where the four beasts that are spoken of there, may relate to the ministers of the gospel, and may also be taken for every real Christian : First, we should be full of eyes before, to wait on Christ, and to depend upon him, as an handmaid upon her mistress, and not reflect upon those things that are behind, so as to rest upon them, according to that word of the apostle, J press hard t , vd /•'■ mark, forgetting tin things that

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are behind, &c. Secondly, A Christian should look to those things that are behind, to guard against enemies, and to be much in searching his former ways, to see how much of them hath been given to God, and how much of them hath been given to the devil. Thirdly, Christians should be full of eyes within, to examine themselves, and to see their own corruptions. There are many who have eyes without, to take notice of other peoples' carriage; but they have no eyes to look within, to themselves. O ! would to God, that there were fewer markers and observers of other people's carnage, and more of examiners and lookers to themselves, Purifying ourselves, even as he is pure. Fourthly, We should be as a lion in our walk, to point out our boldness against the devil and his temptations. Fifthly, We should be like a calf, or an ox, to point out our laboriousness. Sixthly, We should be like the face of a man, to point out our understanding and knowledge. Lastly, We should be like a flying eagle, to point out our heavenly-mindedness ; and our conversation should be directed by the law of God ; all our thoughts, and all our actions, and all our words, should be conformable to his mind ; and as the eagle hath wings, so also ought we to have wings : even as they had six wings, we should have two of them to cover our face, to point out the reverence we ought to give to God; and we should have two wings to cover our hands, to show out our readiness to obey God's commandments; and we should have two wings to cover our feet, to point out our imperfections, and the crooked paths that we walk in. O Christians ! will ye study these three following things, and ye will not have so high thoughts of yourselves, as oftentimes ye have ? First, It is through the restraining grace of God, that those grievous sins ye committed come not up to perfection of adultery, sodomy, and incest. Secondly, There is no sin which ye commit, but there is some secret inclination to it, although ye think ye hate it much. Thirdly, It is impossible for you to comprehend, take up, and remember those iniquities that ye have committed since ye were born, as David is convinced, Psalm li. 2, Cleanse me from my sin, &c. Which we conceive to be not only from his known sins, but from his sins which he hath forgotten: and I would say this unto you, David, who was a man according to God's own heart, knew not the number of his sins; and O ! how much less can we, that never came the hundredth part so far ? And also, you may see it in the practice of Job, How many are mine iniquities and sins, make me to know my transgression and sin.

Now we come to the words; and there are four things which we spoke to from them at the last occasion : First, The duty commanded, Keep thy heart. Secondly, The qualification, how this duty of keeping the heart should be gone about, and it is, with all diligence. Thirdly, That the heart of man hath many temptations seeking it, which is likewise presupposed in that word, Keep thy heart with all diligence. Lastly, The reasons why we should keep it, for out of it are the issues of life. Now for the first thing in the words, we spoke to two things from it: First, That it was a Christian's duty to keep his heart. Secondly, What was comprehended under this, for a Christian to keep his heart; and likewise of those disadvantages which a Christian hath from the not keeping of his heart. Now for the first thing,

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viz. That it is I Christian's duty to keep his heart: we shall speak yet of some considerations to persuade you to this duty.

The first consideration is, take notice of the bad qualifications of the; heart, and there six or seven bad qualifications of it: First, The heart is exceedingly deceitful, Jer. xvii. !>, The heart it deceitful .ill things, and desperately wicked, mho can know it ? And likewise Isaiah speaks of a deceived heart, which leads people aside, Isa. xliv. 20. The heart of man is a deceitful thing, it will preach peace, peace, when there is none. O ! it is deceitful, it will make us commit sin, when there is no outward pleasure therein. Secondly, That the heart is desperately wicked, mho can know it? That is, if there were threatenings, commands, promises, and conviction of sin, yet your heart will cause you to sin : if hell were put in your way, yet for the pleasure of an idol, ye would run to sin. Thirdly, That there is a cursed union betwixt the heart and the idols, Hosea iv. 8, And they set their hearts on their iniquity. Verse 17, Ephraim is joined to his idols, let him alone. And that word is thrice repeated, Ezek. xiv. 3, 4, 5, Then have set up their idols in their hearts. Keep your hearts with diligence, I say, lest that union be entertained. Fourthly, There are many of our hearts that are exceeding mad, Eccles. ix. 3, The heart of the sons of men is full of evil, and madness is in their hearts while tiny lice, and after that they go to the dead. Alas! there is nothing but madness in our hearts, according to that word, The land is full of images, and they are mad upon their idols. Certainly the hardness of our hearts speaks that we keep not our hearts. Fifthly, Our hearts are divided, as is in Hosea, x. 2, The heart is divided, ike. Which speaks a great necessity of keeping our hearts. Sixthly, Our hearts are exceeding whorish, Because I am broken with their whorish hearts, which hare departed from me, &c. Lastly, Our hearts are exceeding dull and ignorant in the ways of godliness, as in Eph. iv. 18, Having the understanding darkened, briny alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts. There is such an Egyptian hardness upon our hearts, that we cannot know sin : there are some of us that (I fear) know not good by evil.

The second consideration is, there is such a difficulty to keep our hearts, therefore, we ought strongly to guard them ; Adam had his heart but a short time in keeping, and yet he could not keep it; which shows the difficulty of keeping of it. Psalm xxv. 20, O keep my soul, and deliver me ; let me not be ashamed, for I jmt my trust iii thee. 1st Peter iv. li), Wherefore let them which smj , cording to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator. I would say to you, pray that prayer which Christ prayed, when he was upon the cross. Father, into thy hands I commit my spirit. O pray that prayer every day ; for, I say, if God forsake us but one hour, O what a great multitude of sins would we commit! Acts v. -1, Why hast thou conceived this thing in thine heart ? Thou hast not lied unto ,,:■ n. but unto God, Yea, even to Cod, who is the Judge of all. As if he had said, "• It wis conceived in thine heart, and then it was brought forth."

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The third consideration is, that the heart is the mother and original of all evil; and if this were believed, no doubt, we would watch with more watchfulness, and serious self-examination ; likewise I would say, that the not keeping of our hearts is the cause of many of us walking so profanely as we do. It is impossible for you to walk with God aright, if ye have not your hearts well kept. If you would keep a good conversation, then keep your hearts; for you must never at any time trust your hearts; for either one time or other they will turn enemies unto you.

The last consideration is, that it is a most excellent thing for a Christian to keep his heart ; would ye win to that commendation that Solomon hath, Prov, xvi. 32. He that ruleth his spirit, is better than he that taketh a city ? O then, keep your hearts : as if he had said, " It is better to conquer that modicum, and little thing, the heart, than it is for one to conquer a city."

Now the second thing that I would speak to for the keeping of the heart is, to those disadvantages, which wait upon the not keeping of it, Prov. xxv. 28. He that hath no rule over his own spirit, is like a city that is broken down, and without nails. And I would give you these disadvantages, which will attend upon those that do not keep their hearts : First. A temptation will soon overcome that person with little difficulty ; the devil will not need to use many arguments for the gaining of that person's heart. Alas ! our hearts (many of them by all appearance) are in the devil's hands, and he hath a surer grip of them than we ourselves have. O ! that the devil should have so many of our hearts, and that so many of them should be at his command. O ! believe it, he is the hardest master, and he is the worst master that ever we served; and if he once gets us within his grasp, it will be hard getting out again. Those hearts that are not kept, are all put through other with confusion, like a ruinous city that wanteth government. Believe it, ye cannot do God a greater service, than to keep your hearts well, and the devil would count it a greater courtesy done to him, if ye would resign them to him: therefore, see which of them ye will obey. Fourthly, If ye would consider and look what a thing the heart of man is, O ! ye would guard more than ye do : for it is always besieged with the lusts which the devil sets before your eyes. And there are three lusts which the devil doth besiege you with, and be sure they shall overcome you, if ye keep not your hearts : First, The lust of the eye. O ! but that lust hath brought many to his obedience. Secondly, The lust of tJie flesh. O ! that hath overcome many. And thirdly, The pride of life. O ! to think how these three enemies have taken many captives.

Now the next thing which I shall insist a little upon is, to point out some marks and evidences, whether ye have kept your hearts or not.

First, If ye have kept your hearts aright, ye will endeavour to crucify vain thoughts : are there not some here that never knew what it was to crucify and crush vain and idle thoughts ? This was an evidence that David kept in his heart, Psal cxix. 113, / hate vain thoughts, but thy law do I love. There are some that repent for out-

ward breakings out of sin, but not for secret sins in their hearts ; and be sure these never keep their hearts. Did you never read that, Matth. v. 8, Bleated are the pure in heart f Your sanctification shall never grow so long a- ye lodge vain thoughts within your breast. 0 Jerusalem* how long ah nil ruin thoughts fodgi within thee? taith tin' Lord. Be careful to think upon such thoughts as ye may answer for one day unto the Lord, for your midnight thoughts shall be read in the hearing of angels and men. O ! would you not be ashamed, and loathe yourselves, if ye would consider those vile and vain thoughts that lodge within many of you?

Secondly, Those hearts that are not kept embrace temptations as soon as they are assaulted by them, and they do not take notice that they are temptations ; and that is a mark of one that keepeth not his heart, and that takes no notice of the devil, till he hath >lmt his temptations within his breast: this is clear, that David kept not his heart, when the devil's temptations did so assault him, 2 Sam. xi. and got such a victory over him : and it is also clear in the practice of Peter; when he denied his Blaster thrice, it was a token that he kept not his heart well.

The third evidence of one that keepeth not his heart is, he will commit sin with much deliberation; many of us commit sin, after we have been thinking long upon it. Hence it is spoken, That there are some that stud?/ iniquity upon their beds, and when it is light they 1'iti it in practice, Micah ii. 1. And likewise in Prov. vi. amongst those heinous sins that are odious and hateful to God, wicked imaginations are reckoned amongst the midst of them, verse 18. I say ye who sin with much deliberation have lost much of the fear of God; for to sin with deliberation or advisement, is more than to sin against light.

The fourth mark of those that do not keep their hearts is, they sin with much willingness and pleasure. Ephraim willingly worshipped the calves of Dan and Bethel. Are there not some here, whose hearts are following their idols, and posting hard after them ? But O ! can your idols do you any good, and purchase pleasure to you one day ? And be sure of this, those who sin with much willingness and pleasure, have a clear evidence that they keep not their hearts well.

The fifth evidence of a heart that is not kept is, when a Christian's heart can misregard opportunities, in which opportunities communion with God can be attained ; it is a token that the bride's heart was not kept, when she would not rise and open to Christ.

The sixth evidence is, when the heart takes not up the motions of God towards it; that is a token that that man's heart is not well kept, who cannot take up God's motions ; but a Christian whose heart is kept, can take up the motions of the Spirit : this is clear, if you compare the second and third chapters of the Song together.

iMsth/, Ye may know whether your hearts be kept or not, when ye do not discern the decays of the graces of the Spirit within you. There are four graces by which a Christian may know whether he keeps his heart or not. 1. If the grace of prayer decay. 2. Tenderness. :{. Faith. 1. Love, O ! therefore, I would desire you

to try your graces, what condition they are in, lest ye go down to the grave with a mistake in your bosom. Now I shall shut up our discourse with speaking these four things :

First, A Christian ought to keep his heart constantly: the hypocrite hath a sort of keeping his heart, but he keeps it not constantly, as a real Christian. And there are five times when he especially keeps it. The first time is, when he is under afflictions and crosses, then he will not let his heart wander from the ways of God's commandments, and he will keep his heart mightily at that time. Secondly, He will keep his heart at that time, when convictions are sharp and strong upon him, Acts ii. 37, When they were pricked in their hearts, they cried out, men and brethren, what shall we do ? Amongst whom we may conceive, there are sundry hypocrites. The hypocrite thinks to win through the world under the notion of a real saint: but believe it, although ye would win through the world under this notion, (as many do) yet the day is coming, when ye and your practice shall be put to the touchstone. The third time when the hypocrite shall keep his heart is, when he is going to the sacrament of the communion; but when he is come from it, he will take no notice of his heart any more; and the only reason that he keeps his heart then is, that he may have peace with a natural conscience. Yea, I fear, if we were all searched, it would be known, that the great end we pray for is, to satisfy a natural conscience, and not to please God. The fourth time when a hypocrite will keep his heart is, under sickness and diseases; yea, any gross one will keep his heart in sickness; they who never prayed, (almost) will pray at that time. The last time when he will keep his heart will be, when he is called to some public holy work, as if he were called to pray amongst Christians: O then, he will keep his heart diligently : and if he be in a minister's sight, he will keep the Sabbath-day; but alas! the man doth not remember that a greater one than a minister sees him, even God the Lord. A hypocrite will keep his outward man, but not his inward man : he will not swear, but in his heart he will curse God ; he will keep his feet outwardly, but inwardly he will commit adultery in his heart: if you would be sincere, you must mortify your invisible idols, as well as your visible idols.

The second thing that I would say, is this, if ye keep your hearts, and do not resign them freely to God, although ye were to live eighty years, and if ye would pray the one forty, and weep the other forty, of these years, (if such a thing could be possible) yet all these pains should be for nought, if ye do not freely first give him your heart; for you shall get that fearful sentence pronounced against you, Depart from me, ye cursed, I never knew you. O therefore, while it is called to-day, give God your hearts, Psalm lxxviii. 56, Yet they tempted and provoked the most high God, and kept not his test'wvonies. Psalm xxxiv. 16, The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. If ye had the tongue of an angel to speak and pray, yet if ye give him not your hearts, all your prayers shall return back empty to you.

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The third thing which I would Bay to yon, is this, the heart of man is a thing which ye will find a great difficulty to keep ; and this it a proof of it, that a Christian will even sometimes change in prayer. He will sometimes change four times. First, When he begins he will be in flame of love to GocL And secondly, He will fall secure. And thirdly, He will have terrible thoughts of God. And lastly, Before he have done, he will speak to God as to his companion : and I would pose all of you that are here, if ye have not been in all (or most part) of these frames when you have been praying ! Now I would charge you, (as ye will answer to Christ one day) that you would give him your hearts. There are two words which I would say to you, and O that ye would consider upon them, Christ comes and says to us first, Tah up thy cross, and deny thyself, and folloro me. That is Christ's first word unto a believer, and O ! but that be a great mystery to flesh and blood. And the devil comes and says the second word, which is, " Fall down and worship me, and I will give thee a kingdom." The first word of the devil is ever the fairest word that ye shall get; and the first of Christ is the sharpest. Now which of these two offers to you do ye choose ? I would only say these two words to you : First, Think ye not shame to refuse Christ so openly as ye do ? Secondly, That answer which ye gave him, is not the answer which he seeks. I say, one day ye shall be brought before his throne, waiting for your condemnation ; if ye give not precious Christ your hearts, ye shall stand before his tribunal to receive your last and fearful doom: O man, and O woman, with what face wilt thou stand ? And what wilt thou have to say when thou standest before him ? I remember the word of a cursed emperor, who had made defection from Christ —he was forced to breathe out his last words thus sadly, " Thou hast overcome me at last, O Galilean." So he is too strong a party for thee to contend with, and at length he will overcome thee.

Now the last thing that I would say unto you is, if you do not give him your hearts, I (as the ambassador of Christ) declare to you, that Christ and you shall fight together. Put on your harness, put on your steel coat, (for Christ will be ready for you) and boast when you put it off again. And I would say this unto you, that it is impossible for you to take Christ, except ye get a sight of Christ and his beauty ; and if ye saw him in his beauty, ye would say, I will take him though I get not a kingdom : O ! the angels and glorified spirits of just men now made perfect may wonder at us. why we stand out so long ? Oh ! will ye give to another your hearts, and not to precious Christ, who hath given you his heart, and who is worthy of all your hearts? Can you look upon that noble Plant of Renown, and not give him your hearts, who bad a hole made in his side, through which ye might see his heart? Oh man ! and Oh woman ! why will ye not give Christ your hearts? What shall ye say, when Christ shall say first to you, " Why would ye not sincerely give me one day in your lifetime ?" Secondly, n Why would you not give me your hearts?" I will tell you three things which will be very terrible for you, (O atheists !) in that day when you shall appear before Gods tribunal. First, The hearing of the gos-

pel. Secondly, Which is more terrible, the resurrection of Christ. Lastly, Which is terriblest of all, when that fearful sentence shall be pronounced against j r ou, Depart, depart. O then, you shall curse the day that ever you were born in Glasgow, or in Scotland. Now, O you inhabitants of this place, I charge you, (as ye shall answer one clay to God,) that ye would give him your hearts in keeping, and in so doing, ye shall have life eternal. O therefore, kiss the Son by the way, lest his anger break out, and ye perish for ever. Now to him, who can persuade your hearts to embrace him, we desire to give praise.

SERMON III.

Prov. iv. 23.— Keep thy heart with all diligence : fur out of it arc the issues

of life.

There is a great and vast difference betwixt the heart of a Christian while he is on earth here below, travelling in these tents of mortality, and the heart of a Christian when he shall be above, taking up his eternal possession in those blessed and everlasting tents of immortality. And O ! it is a mystery for you to believe, that such a day is approaching, when those hearts of yours, which have been so unsteadfast in the way of godliness, shall once be made as pillars in the house of your God, and no more to go out. We may compare the heart of a Christian (while he is here below) unto Reuben ; it is unstable as water, which doth mar its excellency: for a Christian (while he is here below) is like the moon, changeable, and subject to many vicissitudes; but when he shall be above, he shall be as the sun, having the light of seven days ; and is not this a mys-tery for you to believe, th it such a day is approaching, when these hearts of yours that have wearied so much in the service of God, to whom prayer hath been a cross, to whom the worship of God in the public ordinances hath been a burden—I say, is it not a mystery for you to believe, that such a day is approaching, when ye shall serve God night and day, without any wearying ? There is not such a voice heard in heaven as this, this is a hard saying, who can bear it ? If it were possible that ye could ask the question at Abel, if he desired to change his estate, or his wearying to do God service ? he (who of all the lost posterity of Adam, was the first inhabitant of heaven) would disdain to return an answer to such a question, it being without all ground and reason. And is not this a mystery for you to believe, that such a day is approaching, when these hearts of yours that are now under so much darkness, such misconstructions of God, such misconceptions of the holy Majesty of God, and of the great mystery of the kingdom of heaven—I say, is it not a mystery for you to believe, that such a day is ap.

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proaching, when your hearts shall be fully taught to comprehend those depths and profound secrets of the kingdom of God, when the most brutish and darkest understanding shall be made to resolve that question and mystery how three can be in one, and how one can be in three ? They shall then be able to resolve that profound mystery of the two natures in the person of the blessed Lord Jesus Christ; and in that day your hearts Shall be able to comprehend that blessed union that is amongst the Persons of the blessed Trinity : and likewise, in that day, ye shall be able to take up that blessed knot of union which is betwixt Christ and believers ; and is not this a mystery for you to believe, that such a day is approaching, when your hearts, that have been under such exercise of sorrow, shall be clothed with the garment of joy and praise ? And I must ask at you, O ! what a robe must that be, to be clothed with the garment of praise ? It is a more excellent and glorious robe, than all the robes of the great kings and emperors of the world. Did your eyes ever see such an excellent garment, as the garment of praise ? There is a threefold clothing which a Christian shall put on, when first his heart shall enter into heaven, in that blessed day of the resurrection : First, He shall be clothed with the robe of the righteousness of Christ; and O ! what must such a robe as this be ? Secondly, He shall be clothed with the robe and garment of immortality : and O ! what a robe and resplendent garment shall this be ? And thirdly, In that day, when first a Christian shall enter into heaven, he shall be clothed with the garment of praise ; and O ! what excellent and glorious robes shall all these be, " When ye shall be brought to the King in raiment of needle work, and shall be made all glorious within ?"

At the last occasion when we spake upon these words, we told you there were four things contained in them ; and the Jirst was a duty imposed upon Christians, that they should keep their hearts. The second thing was, that there were many spiritual enemies, who study to gain and conquer our hearts, which is presupposed in these words, Keep thy heart. The third thing is, the qualifications which should be annexed to this precious and soul-concerning duty, hold-en forth in these words, Keep thy heart with (rfl diligence : or as the words may be rendered, with all keeping; or, above all beeping. The hist thing which was contained in the words was, the spiritual advantages which attend the exercise of that duty, or the reasons enforcing the duty, for out of it are the issues of life ; that is the ground on which a Christian should walk in persuading himself to the doing of this duty. Now, as for the first thing, viz. The duty commanded, that we should keep our hearts—we have spoken several things from it: now there are only five things which we would speak to.

First, A Christian should study to keep his heart from the predominant lusts which dwell in it: it is of the concernment of a Christian to keep himself from all iniquities, but it is the special Concernment of a Christian to keep his heart from his predominant sins ; this was the practice of David, Psalm xviii. 2'.], I hare kept myself from mine iniquity : which we conceive to be understood oi

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his predominant lusts. There is not an idol or lust which a Christian hath in his heart, but he ought to offer it up to God, and to put a knife to the throat of his most pleasant Isaac. I will tell you of five great idols which a Christian hath no will to quit, and it is impossible for him to keep his heart until he quit them. First, a Christian hath no will to quit his religious idols; that is, those idols the loving of which is a commanded duty, but the immoderate love of which is an idol. As for instance, it is a great difficulty for a tender Abraham, to put a knife to the throat of his only son Isaac; or, for parents to be denied to their children, and for an husband to be denied to his wife, the loving of which is their duty, but the immoderate love of them is sin. Secondly, A Christian hath ill will to quit his advantageous idol, that idol the pursuit of which he conceives there is outward advantage to be waiting upon; as for instance, it is a great difficulty to persuade a covetous man to be denied to his riches; O! but that divinity which is in Prov. xxiii. 4, is the divinity which the most part (or at least many) of the Christians now a-days do not study to close with or obey, Labour not to be rich, &c. There is gi'eater easiness and facility for one to quit his pleasant idols, than to quit his advantageous idols : as for example, a covetous person will sooner forsake his idols than his riches. Thirdly, A Christian hath ill will to quit his invisible idols, these idols that do lodge within his heart: there is a greater easiness for a Christian to quit his visible idols, than to quit his invisible idols. Sometimes a person will forsake his drunkenness and cursing, who will not forsake his pride and lust. But it is of your concernment to be as much taken up in the mortification of invisible idols, as in the mortification of visible idols. Fourthly, A Christian hath much difficulty to quit those idols which he hath a natural inclination to; besides the love which we have contracted to some predominant idols, by the reason of the constitution of man's body, there are some that have a natural inclination unto one idol, more than to another. And to clear this, I would say this unto you, I presuppose some under these three predominant lusts : 1. That there are some under the predominant idol of love to the world. 2. That there are some under the predominant idoi of pride.' 3. That there are some under the predominant idol of lust; that is, of the idol that you have most natural inclination unto; assuredly, you have greatest unwillingness to mortify that idol. Fifthly, A Christian hath much difficulty to mortify that idol, when he sees there is great outward disadvantage waiting upon the forsaking thereof; as that young man in the gospel could not endure that doctrine, Go and sell all that thou hast, and give it to the poor, &c. That was an idol which had much disadvantage (as he conceived) attending upon the forsaking of it, so that he could not embrace such a doctrine; but it is said, He went away sorrowfxd, &c. Cursed be that person that goeth away sorrowful, when Christ and an idol are put in the balance together, and whose heart consents rather to take the idol, than Christ: I would only say this by the way to you, are there not many here, that if they would tell that which is their practice, thev might condemn themselves for this, that absence and distance

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from Christ was never bo great a burden to their spirits, as the want of the actual enjoyment and (tuition of an idol ? And doth not this speak, that ye prefer your idols before Christ? Not this man, but Barnabas, is the cursed divinity of many of your hearts.

The Second thing which I would speak to you, is this, a Christian should not delay to give obedience to this precious and soul-concerning command of keeping his heart. I know that there are some that do not simply deny the obedience to this command, but they postpone the giving obedience unto it until another time. I would only say this to such, boast not of to-morrow, fur ye knom not nhat a day mill briny forth .- if ye keep not your hearts to-day, it will be a great difficulty for you to keep them to-morrow ; therefore follow the practice of David, / made haste, and delayed not to keep thy commandments, Psalm cxix. 60. Amongst which, we conceive, he made haste to keep this commandment of keeping his heart.

Thirdly, We would say this unto you of the duty of keeping your hearts—if ye would keep your hearts aright, ye must entertain these four noble and excellent guests within your hearts, otherwise there will be great difficulty for you ; yea, an impossibility for you to keep them. The first guest that must be dwelling in your hearts is, Our blessed Lord Jesus Christ — he must dwell in your hearts hy faith. Secondly, The word of God must dwell in your hearts by love ; and if once he hide his word in your hearts, then ye would be helped to keep your hearts, and that with much advantage and gain. Thirdly, If ye would keep your hearts, the love of God must dwell in them ; and if these were indeed your attainments, then we might pronounce that sentence upon you, The love of God that pas-seth all understanding, shall keep (as in a garrison) your hearts and minds in Jesus Christ. Fourthly, Ye should keep the fear and dread of God within your hearts. Study to live under the divine apprehension of the omnipotent majesty of God. We conceive, the little taking up of the omnisciency of God, of the omnipotency of God, and of the terrors of God, is both a great and special influence upon your neglect of the duties of keeping your hearts.

Fourthly, There is this which we would speak to from this duty of keeping the heart, and it is this, we would propose several things that ye would endeavour by all means to keep your hearts from. First, A Christian should study to keep his heart from the deceit thereof, and from those strong delusions that it speaks. This is the great mystery of iniquity, that even our hearts will deceive our own hearts, and study to bring them to ruin: Take heed ye deceive not yourselves, &c. saith Jeremiah ; or, as the words may be rendered, " Take heed ye deceive not your souls. 1 Cor. iii. 18, Let no man deceive himself, fee. And Gal. vi. 7, Be not deceived, God is not mocked, for what a man soweth, that shall lie also reap." It is certain, that there are many soul-destroyers, and self-deceivers amongst us : their hearts speak peace to them, when there is no peace to them from God : and in speaking to this, that a Christian should keep his heart from the Receivings of his own heart, I shall speak a little to two things. 1. What are these deceits that lodge in the heart of man ?

And there is this first deceit of the heart of man, the most sinful thing that can be, we can put a favourable title and name upon it; and there are few sins which any are lying under, but they can put a favourable title upon them. Do not many call their presumption, faith ? Are there not many that call security, peace ? Are there not many that call their lukewarmness and indifference in the things of godliness, their spiritual wisdom ? And are there not many that call their misbelief, humility ? Are there not many who call their vain prodigality, mortification to the things of a world ? And likewise, are there not many who call their .worldly-mindedness, frugality ? This was the deceit of Jehu, who called his proud loving of a kingdom, zeal; Come see, saith he, and behold my zeal for the Lord; whereas, if he had spoken the language of his own heart, he might have said, " Behold my zeal for myself."

Secondly, There is this deceit of the heart of man, that upon the most excellent and choice things of God, our heart can put an unpleasant name and construction : as for instance, are there not many that call tenderness, hypocrisy ? Are there not many that call humility of spirit, stupidity ? And are there not many who call zeal for God, rashness ? This was the cause of Ahaz's fall ; he called believing in God, tempting of God ! / will not tempt God, saith he, while in the meantime he was pressed to faith in God. It is a cursed practice in the hearts of many, to put a false robe upon godliness, and study then to flee from it! just like the practice of the Jews, they put a scarlet robe upon Christ, and then mocked him.

There is this third deceit of the heart of many, that it doth present impediments and diversions to hinder us from the exercise of duty. I would pose you, O Christians ! when went, you to duty, but there was something that your hearts proposed a diversion from the exercise of that duty ? This is clear, Prov. xxvi. 13, The slothful man saith, there is a lion in the way, a lioness in the streets .-he presents to himself an imaginary impediment to divert him from his duties. Which words point out the folly of the excuse, seeing there uses not to be lions in the streets, nor in the highways, they frequenting more the solitary and desert places. This is also clear in Song v. 3, where the carnal and secure heart of the spouse, when she is called to open to Christ, presents this impediment, / haveput of my coat, how shall J pat it on ? I have washed my feet, horn shall I defile them ? I shall only, in speaking of these impediments, which our cursed hearts do propose to divert us from duty, instance them in the exercise of prayer, that our hearts do propose several impediments to divert us from that precious and soul-concerning duty of prayer; and I shall name five impediments, which our cursed and carnal hearts do present to hinder us from that duty, after God hath presented to us a golden opportunity for doing of the duty.

First, Our carnal heart doth propose this impediment, O, say ye, I am not in a praying frame, and so I must desist from this duty of prayer at this time. I would say to such that desist from prayer, because they are not in a praying frame, these two words : 1. Do ye suppose the way to attain to a praying frame, is to desist from

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prayer? Should ye not go to prayer, that ye may be helped to win to a praying frame? 2. Do ye never go to prayer, but when ye are in a praying frame? I suppose ye pray not once in a week then, and it is much if ye pray once in a month, if ye pray not but when ye are in a praying frame.

The uoond impediment is, our hearts will tell us, it will be more advantage not to pray, than to pray. Sometimes a Christian will be under that conviction, that he doth offend God more in prayer, than in desisting from prayer : and upon that account we do fold our hands, and neglect this duty. 1. I would say this to such, it is indeed a sad and afflicting thing, the offending of God BO much in prayer, but it is far sadder to give over prayer. 2. I would say this to such, I can hardly believe that ever ye can offend God so much in prayer, as by the total neglect of the duty.

There is this third impediment, which our hearts do propose to divert us from duties, and especially from the exercise of the duty of prayer—we argue thus with ourselves, we are not under the sensible necessity of what we need, and we say, we will not go to God at this time ; for if we pray under such a case, we will but turn com-plimenters with God, we will but flatter him with our mouth, and lie to I''in n-'iili our tongue. I would say this to such, the best way to bring up your hearts to the sensible convictions of your necessity is, to be much in the exercise of prayer. A Christian must pray for sorrow for sin, if he wants it ; a Christian must pray for sense of necessity, if he wants it; and a Christian must pray for tenderness, when he wants it. Prayer is the universal messenger, which we must constantly send to God for supply of all our necessities : there is not a case which a Christian can be in, but prayer may go to God as a messenger for a remedy to such a case, when he stands in need.

The fourth impediment which our carnal hearts propose to divert us from prayer is, our hearts are not under a right majestic apprehension of God, and so we say, if we go to prayer at this time, we will be guilty of the third command, in taking hi» holy name in ruin. If we go to prayer at this time, saith our deceiving heart, we will but put ourselves into that sin, to .y/i<//,- to God as our companion. I confess it is a sad thing to go to God without some divine impression of his Sovereignty and Majesty. And I would say this to you, I think it is one of the most sad and undeniable evidences of the little grace of God, which is in the hearts of many, that constantly in their prayers, they speak to God as to their companion. Hut I would ask this question at you, when went ye to prayer, but ye might find your hearts short-coming in the due apprehension of the Majesty ofGod?

The last impediment, which our carnal hearts do propose, to divert us from the exercise of prayer, is this—we say (many of us) that it is an inconvenient time for the exercise of that duty ; therefore our hearts say, that we should delay the time of praying till a more convenient season, according to that practice in Hag. i. 2, Thetim it not come, the time tAat the LorcFs house ehould be built. It is the cursed practice of our hearts, that when God presents an

occasion to pray, we delay praying at that time, under the expectation of a more convenient season for going about that duty; just like that word which Felix spoke to Paul, we speak that to our occasion, O occasion, that is presented to me to pray, Go away at this time, and at a more conceal nt season I veil! call for thee again. I would say this to those who do so much slight the opportunities presented to them to pray, I would only say these three words unto you who do so: First, What know ye, even ye who slight the call of God to go about prayer—what know ye, I say, but that this may be the last call from heaven that ever ye shall get to pray ? I would have Christians, and all of you that are here, meditating upon this, that when occasion is presented to you, ye might argue thus with yourselves, I must embrace this occasion, for I know not but this may be my last occasion. Secondly, I would say this to you, who slight your occasion to pray, when the next occasion is presented to you, ye will be more unfit for the exercise of jorayer ; and when the convenient time that ye did propose to yourselves is come, ye will then defer it to another time. Thirdly, I would say this unto you, who slight those golden opportunities that are presented to you to pray in, know this for a certainty, the slighting of occasions is a disobedience to the commandment of God. Would ye know what are the occasions to pray ? They are even God's call inviting you to go about this duty ; and if you slight that occasion, the call of God is slighted by you.

There is Has fourth deceit of the heart of man, which we would press you to study to eschew, and it is this, the heart of man studies by all means to extenuate sin, and to make it seem little, when it is not so : this is one of the great deceits of the heart, according to that of Solomon, So is the man that deceiveth his neighbour: and he will add that as an excuse, Was I not in sport ? I will tell thee three great faults, which are incident to Christians. First, There are some that look upon their perfections through a multiplying-glass, their perfections appear to be more than they are. The church of Laodicea was guilty of this fault, supposing herself to have attained to much perfection, and to great length in duties, when indeed she had attained to nothing. Secondly, There are some that look upon their sins through an extenuating-glass : they are like the unjust steward, when they owe an hundred talents, they go and write down fifty. Thirdly, Their iniquities which they are convinced of, and are forced to charge upon themselves, they study to extenuate, and say, Is it not a little one ? And so they desire to be spared.

The last deceit of the heart is, the heart doth oftentimes preach peace, when there is no peace from God. I am persuaded of this, let all the persons that are within these doors, be asked of that question, Whether or not they Jure- faith in God, or peace with God ? I suppose there are not many, but their hearts would say. They liave peace with God. O ! that is a damnable deceit of the heart, that oftentimes it preaches peace to a man or woman, when there is no peace to them from God. I shall only, to make this deceit appear more lively in its native colours, sav this of it. First, That it

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most mysterious and strong deceit of the heart, that will so speak peace to a man. Sometimes the word will speak war to a man, and yet Iris heart will speak peace to him : and () ! is not that a mysterious deceit, that I suppose, if an angel from heaven would preach that doctrine to you, Tkat there it /"> peace betnrizt (• d and you j many of your hearts would (for all that) preach and speak peace to yourselves? And secondly, This makes it a most mysterious deceit, that sometimes your consciences do declare and preach to you, That you are not at peace nnth God; yet, in spite of that assertion, vour hearts will preach peace to you. Thirdly, This makes it a most mysterious deceit, that notwithstanding your lives and conversations testify to yourselves and others, That you are at enmity with God, yet your hearts will preach peace to you.

Now the second thing that we would say to you from this is, That a Christian should keep his heart from the deceivings of his own heart, and mainly guard against discouragements ; this our blessed Lord Jesus pressed, John xiv. 1. "Let imt your hearts be troubled, &c. And it is clear this is dehorted, Philip iv. (i, Be careful for nothing, &c. And in Psalm xlii. 5, David doth (as it were) expostulate with his own soul, for being discouraged and cast down. Now, in speaking to this, that a Christian should guard against discouragements, 1 shall speak unto two things, and the first shall be, to the rise of discouragements, and from whence they spring. And 'iy, I shall speak to some considerations to press this upon you, that ye would keep yourselves from discouragements.

And jirst, We conceive that discoui'agement arises from this, when a Christian hath no visible victory over his idols, then his discouragement comes apace upon him: a Christian, who, after long wrestling with his idols, lusts, and corruptions, hath little victory over them, is prone and ready to draw that conclusion, There is im hope, but that once he shall fall by the hand of some of his idols.

The second rise of discouragement is, from Christ's withdrawing of the sensible manifestations of his love, and of his patience, Psalm xxx. 7i Thou didst hide thy face, and I was troubled. And it is clear, in the practice of the disciples, the withdrawing of Christ's bodily presence rron> to fill their hearts, I confess, there are not

many who are sick of the disease of discouragement under absence from Christ ; but however, it hath been the reason of his disciples' discouragement, when Christ for many days absented himself from them.

Thirdly, This is the rise of discouragement, when a Christian hath no return of his prayers. Lam. iii. }>, compared with verse 18, where in verse i>, he cries out, When I cry and shout, he skutteth <>"! my prayer. And verse 18, he draweth that sad conclusion, My hope "in/ my strength is perished from tin- Lord. The not getting returns of prayer, hath been an occasion of much disputing the good will of (iod, anil a foundation of much discouragement to his o\\ n people.

Fourthly, This is the rise of discouragement, when a Christian doth interpret the sad and afflicting dispensations of God, and mo

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281

ceivcs that there is nothing but wrath speaking to him'therein, then he falleth into a great fit of discouragement, as in Lam. iii. 17, compared with verse 18, where the rise of his discouragement, was the misinterpreting of the sad dispensations of God.

Fifthly, This is the rise of a Christian's discouragement, when he is made to possess the iniquities of his youth, and all the terrors of God seem to be called, as in a solemn assembly, round about him ; O then, he taketh on a great fit of discouragement.

Now that which secondly we shall speak to is, to propose some considerations unto you to guard against discouragements.

The first shall be this, Those that have a heart that is under the spirit of bondage and discouragement, cannot pray as they ought; discouragement makes prayer a most unpleasant duty ; as is clear, Psalm lxxvii. 4, / am so troubled that I cannot speak. Discouragement (as it were) hinders and obstructs the exercise of prayer. Secondly, Discouragement doth exceedingly interrupt the exercise of faith, as in Psalm xliii. 5, Why art thou cast down, O my soul ? And why art thou discouraged within me ? trust in God, for I will yet praise him for the health of his countenance. The Psalmist (as it were) speaks a difference (if not an opposition) betwixt the disquieting and faith. If ye would not interrupt the lively acting of faith, ye should study to guard against discouragement, that ye do not sit down and draw desperate conclusions against yourselves. I know ye may call a Christian Marah now, because he is indeed under bitterness ; but the day is approaching when ye may call a Christian Naomi, when he shall be comforted with the consolations of God.

The third consideration to press you to guard against discouragement is, there is no duty that a Christian is called to, when he is under discouragement, but it makes it a burden to him ; according to that word, Jer. xx. 9, Discouragement brought forth that resolution, Then I said, I will not make mention of him, nor speak any more in his name, &c. A soul that is under the exercise of faith moves swiftly, as the chariots of Aminadab; but a soul that is under the exercise of discouragement, moves, as the chariots of Pharaoh, heavily.

Lastly, There is this consideration to press you to guard against discouragement, namely, misbelief and discouragement is the mother of apostacy; as is clear, Lam. i. 8, She sighed; and what followed upon that ? and turned backward. And it is no wonder discouragement grows big with child of apostacy, because it makes duties become tasteless.

Now the rest of the things which we would have a Christian, keeping his heart from, we shall only name briefly unto you. The third frame that a Christian should keep his heart from is, from an impatient frame ; he should study to make his heart keep silence to any cross that comes to him from the hand of God. Fourthly, He should keep his heart from a lusting frame, not to be taken up in an immoderate pursuit after the things of the world. Fifthly, He should keep his heart from an untender frame ; he should study always to keep his heart tender, that he may have that divine soft-

ness, that his heart may melt: likewise he is to keep his heart from an unpraying frame—to be at every occasion in a fit temper of spirit for the duty of prayer. Lastly, He is to keep his heart from a secure frame, always to be upon the Hatch-tower, and wait for the motions of Christ. And there are three things, the motions of which a Christian should take up. Firsl, He should take up the motions of Christ; to hear if he can take up the motions of the sound of Christ's feet, coming over the mountains of Bether. Secondly, He should take up the motions of his conscience, that he may not be sleeping when sin awakes. Thirdly, He should take up the motions of his heart, to see what frame it is in : a Christian should be able to write a diary of his own heart, that in such an hour of such a day, I was in a believing frame ; and in such an hour of such a day, I was in a discouraged frame; and in such an hour of such a day, I sought him whom my soul loveth ; and in such an hour of such a day, he brought me to the banqueting house, and his banner over me was love. The sum of all is, if ye would keep your hearts, ye must give them to Christ to keep., for that is the best way to keep them well; it is only to Christ ye must commit the keeping of your hearts. Ye know, man had but his heart a short time in keeping, and he lost it. And I shall, before I close, because it is the great design of the preaching of the gospel, give you five considerations, that may provoke you to give your hearts to Christ.

The first consideration is, will ye consider the matchless and transcendant excellency which is in precious Christ? O! doth not that transcendant beauty preach, My son, give me thy heart ? Psalm xxiv. 7> the Psalmist presses opening to Christ upon this account, Lift tip your hearts, O ye everlasting doors and gates. And what is the argument wherewith he presses it ? And the King ,,f glory shall come in. I would only ask this at you, (O ! ye hardhearted) is it not marvelous presumption for you to refuse the precious offers of such a glorious King ?

The second consideration to press you to give your hearts in keeping to Christ is, take a view and a comprehensive look of the precious acts of the infinite condescensions of Christ: doth not his coming down from heaven, preach that doctrine, My son, gire me thy heart ? Doth not his being born under the law, preach that doctrine, My son, give me thy heart ? And doth not his being born in so low a condition, preach that doctrine, My son, give me thy heart ? And if nothing will persuade you to give your hearts to Christ, ye should take a look of those five wounds which he received in his blessed body: First, Doth not the wound that he received in his right hand, preach this, My son, give me thy heart? Secondly, doth not the wound that he got in his left hand, preach this doctrine, My so>i, give me thy heart? Thirdly, Doth not the wound that he received in his precious side, preach this soul-concerning doctrine, My *'>//, give me thy heart f And likewise, do not the wounds which he received in his blessed legs, preach this doctrine, My»OH,give ///< thy //earl 9 O! were ye never constrained to wish for ten thousand hearts, to ware and bestow upon him ? Oh ! what hearts have ye, which refuse the offers of so noble mil condescending a Prince ?

The third consideration is, if you will look upon those things which intreat you to give Christ your hearts, ye cannot but give them unto him. Christ cries, O ! come and give me your hearts: necessity cries, O ! go, and give Christ your hearts : and we say likewise, O ! give Christ your hearts to keep.

The fourth consideration is, will ye look upon these unspeakable disadvantages which attend those that will not give their hearts to Christ ? I would say this by the way, there are two balances in which we weigh our hearts. First, Some weigh their hearts in the balance of the sanctuary, and they are found light. Secondly, Some weigh their hearts in the balance of deceit, and they are found without fault. But now I say this to the persons who will not give their hearts to Christ, I defy all the angels in heaven to speak forth their unspeakable disadvantages ? yea, sense shall be the best preacher of it in that day. And I shall name these three inexpressible disadvantages to you. First, If ye give not Chi-ist your hearts, Christ shall be your eternal enemy. And in the contrary to that precious doctrine which he once preached, Come unto me, he shall pronounce that sad sentence against you, Depart from me ; and therefore, as ye would not engage Christ to be your eternal enemy, ye should give him your hearts. O ! the gospel-vengeance of a crucified Saviour, will be more terrible, sad, and fearful, than the vengeance of the law ; Christ is the best friend, and the most terrible foe. The second disadvantage is, ye shall be eternally shut out from the enjoyment of the blessed company of angels, and from the souls of just men made perfect; and O ! therefore, meditate and consider upon this, what it is to be separated from the Father, the first person of the blessed Trinity ; and from the Son, the second person of the blessed Trinity ; and from the Holy Ghost, the third person of the blessed Trinity; and from all the blessed society which are in heaven. And the last disadvantage is, ye shall be kept under these everlasting chains, even all of you who will not give your hearts to Christ. If ye be not under this everlasting chain of love, ye shall be under these evei'lasting chains of wrath. I suppose the most stout-hearted sinner here, if he could but a moment hear the screech-ings of the damned, (if it were granted to him) would not delay to give his heart to Christ.

The last consideration is, O consider these infinite, eternal, and unchangeable advantages that those have who give their hearts to Christ: we conceive, if all the angels in heaven would preach together upon the unspeakable blessedness of the saints in heaven, they would always close their sentences with this, It is unspeakable joy which attends those that are admitted to that blessed life. There are five things which are unchangeable to Christians, and five things which are unchangeable to reprobates; there is this, which is unchangeable to the saints: First, Their communion with God shall be unchangeable ; for, after they shall win to heaven, they shall be under a continual and blessed emanation of Christ's presence. Secondly, They shall have an unchangeable love. A Christian's love, while he is here, is like unto the moon, subject to many vicissitudes and alterations; but afterwards, when they shall be in heaven, their love shall be unchangeable. Thirdly, His holiness shall then be

284 HOW A CHRISTIAN OUGHT TO KEEP HIS HEART.

unchangeable, when once he shall put on the robe of Christ's righteousness, he shall then sing that song, 0 death ! where M tkystrng y And 0 gravel where it thy victory f Fourthly, 11 is praise to God >h.ill then be unchangeable : O ! what a pleasant sight shall it be, to see the souls of just men made perfect, with harps in their hands, singing these pleasant songs unto God most sweetly, HoUdujah to him //'"f sii* upon the throne, and to the Lamb, nhich live* for Their tongue is made like the pen of a ready writer : there is not such a complaint uttered by Moses in heaven, / am a man of slow speech : neither doth Jeremiah now complain, / am a child', and cannot speak. Fifthly, Their desires after God shall then be unchangeable : a Christian, while he is here below, will desire God now, and within a little while, he will desire his idols : but when he shall be above, his desires after God shall be unchangeable.

And upon the contrary, there are five things unchangeable in the lot of a reprobate, and of those that will not give Christ their hearts. First, Their separation from God shall be unchangeable : when once they shall go down into the pit, there shall be no hope of coming up again. Oh ! would ye think upon this, what a life it shall be, to be under eternal excommunication from Christ's presence ? O ! but if ye knew Christ, and believed what an one he were, ye would close with him. Secondly, The reprobate shall have an unchangeable sorrow ; O ! he may be sad, when the vengeance of God shall be squeezing the marrow out of his bones, and when he is eternally shut up in these horrible flames, and out of them to have no redemption. Thirdly, Reprobates shall have an unchangeable hatred against God, and God shall have an unchangeable hatred against them ; and I cannot wish a greater misery to any, than for Christ to have an unchangeable hatred against them. Fourthly, Ye that are aliens from God—ye shall sin unchangeably, ye shall never cease to sin, and ye shall never cease to be tormented; on these two eternity shall be spent. Lastly, Your inward anxiety and torturing of conscience, shall be unchangeable ; that worm shall never die, but shall eternally gnaw your conscience.

Now what shall we say more ? We have set life and death before you, and whether of them will ye embrace ? O ! that ye would embrace Christ, even precious Christ, and give over your hearts to that blessed Lord. It is like, in these days, that the devil hath purchased many harper^ to himself, to sing that song, / am not far from victory. The curse of a crucified Saviour shall eternally come down upon the heads of those who will not give their hearts to Christ; and to you that will, or have given your hearts to Christ, the eteral blessing of Christ shall come upon your hearts. Behold the day is coming, (O atheists !) when ye would give ten thousand worlds for one invitation of the gospel again ; and ye would be content to bide ten thousand years in lull for one preaching, and it shall be denied to you. O therefore, do not withstand Christ's offers : take him, ye will get him for a look ; and know, that if ye will not love him now, his heart will burn with hatred against you ; and one day he shall curse your cursed hearts, for that hatred ye bare to him. Now to him who intreats you to embrace his offer, be praise.

TWO S E 11 M O N S

CONTAINING

ARGUMENTS AND DIRECTIONS FOR

HEARING THE VOICE OF GOD'S THREATENING

ROD.

SERMON I.

Micah. vi. 9— The Lord's voice crying unto the city, and the man of wisdom shall see thy name : hear ye the rod, and who hath appointed it.

It is a question that is hard to determine, whether the greatness of God, or the condescendency of God, be the greatest mystery ? But O ! when both these are put together, they make up a matchless mystery. What is more dreadful than power which cannot be resisted ? And what is more terrible than wisdom from which nothing can be hid ? And yet what is more sweet than the love wherewith he hath loved us, and the unchangeableness thereof, which doth cut off all suspicion ? I would only say this unto you, God hath been speaking to you divers ways, and by different things ; and as the apostle speaketh, There are many voices in the world, and every voice hath its own signification, so I may say, there is not a voice by which God speaks to you, that needs to be a barbarian speaking in an unknown tongue.

I confess, it is sad, that when God condescends to speak unto us so many different ways, there should be so many who should stop their ears: are there not some to whom Christ hath piped, and they have not danced? And now he is beginning to mourn to you, and O ! will ye not lament ? I would say this unto you, the day may be approaching, when Glasgow's rods shall be preachers, and its crosses teachers from the Lord. Yea, God is beginning to preach that word to you, that is in Jer. ii. 31, O generation, see the word of the Lord, &c. If ye will not hearken to God, in the voice and mouth of his preachers, he will send a more severe preacher unto you, and ye shall be forced to hear his voice. I say, look that the contempt of Christ in his rods, in his ordinances, and in his offers, make not this place an Aceldama, a field of blood, and a Golgotha, the place of dead men's sculls. I say to you, the day may be approaching, when ye shall meet with these six silent things from God. First, When ye shall meet with silent rods, when ye shall not know nor understand the language of them, when they shall speak to you in a strange and profound language, which ye shall

GODS TlIKKATEMNIi HOP.

not understand. Secondly, When ye shall meet with a silent God, when ye shall cry to him, and he shall not hear you. Thirdly, When ye shall meet with silent and dumb ordinances, which shall not speak unto you. Four'/////, When-ye shall meet with silent mercies, BO that all the good things he doth unto you, ye shall not know their language. Fifthly, When ye shall meet with the sad lot of a silent conscience, when ye shall not be reproved by it when ye sin, but God shall give you leave to fall and depart, and not to return. And last///, When ye shall meet with silent commands, with silent threatenings, and with silent promises ; that is, ye shall never know what the promises call for, what the threatenings call for, nor what the commands call for; when he shall chastise you in the dark, and there shall be none to deliver you, and when there shall be none to plead your cause, but a sin-revenging God entering the list with you : when he shall say to them that are left, Do not pray for this people, nor intercede for them, fur they are the people upon whom I will have no merry. I may say, by all appearance, our judgment will speak this, he hath spoken unto us in the still small voice of the gospel, and he hath spoken unto us in the whirlwind, and yet he is in none of them : but what know ye, but God may the next time speak to you closing himself in a circle of fire : I have sometimes spoken that word to you, Awake, awake, 0 sleepers, and call upon your God.

But to come to the words—in this chapter, the prophet hath been leading a sad process against this people, for the neglect of duties which were lying at the door; and now we have in this verse the conclusion of it, the scope whereof is this—showing the people that the Lord would send a more sharp message, if they will not obey. And in it there are four things considerable.

First, We have an excellent exhortation given to hear the rod, and by it is not only meant, to take up what the rod speaks, but also, Who hath appointed it.

Secondly, There is that excellent consideration to press men' unto it, It is the Lord's voice: we may say that of the rod, which •was said of Herod in another sense, It is the voice of God, and not of man.

Thirdly, We have the people to whom the exhortation is given, and it is, unto the city; that is, to Samaria, and to the bordering towns thereabout: now the reason why the Lord's voice cryeth unto the city, rather than to the country, is either this, the city ordinarily hath most eminent tokens of the mercies and respects of God, which being abused, make God especially to contend with them ; or else because of this, ordinarily most profanity is broached within the city, and doth vent itself thence into the country, according to that word which is spoken of Jerusalem, That from it pro-faulty goeth out unto the country, or whole land

The fourth thing in the words is, the persons that will hear the voice of the rod, the Lord's voice j audit is, the man of wisdom shall see thy names or as the word may be rendered, the man of'.-m/-stance, or of substantial wisdom. Which speaks, that it is one of the greatest follies that I8 imaginable, not to hear the voice of the Lord, ami his threatening rod.

The last thing in the words is, the way how the man of wisdom wins to the right use-making and understanding of the voice of the rod, and that is, by seeing his name. Now by the name of God, may be either understood, the seeing of the authority of God in his threatenings ; or by the name of God, may be understood, his wisdom, his peace, his power, his justice, his sovereignty, and his holiness ; the man of wisdom shall see these five excellent attributes of God shining in the rod, and in every sad dispensation which he meets with ; and the reason of using that expression, He shall see, is to point out those certain and distinct discoveries which the man of wisdom shall have by such a cross.

Now, having thus made plain the words unto you, there are three things which we shall speak a little unto from the scope, before we come to the first thing in the words.

The first thing which we shall take notice of from the scope, is this, that the slighting of known duties is the forerunner of some sad and lamentable stroke from the Lord, upon a person or people ; those things which they know to be duties, and yet slight and disobey, are the forerunners of some sad and eminent act of the displeasure of God to a person or people : this is clear, Luke xii. 47, That servant which knowcth his Lord's will, and prepareth not himself, neither doth according to his will, shall be beaten with many stripes. And that word in Jer. v. 5, / will get me unto the great men, and I will speak unto them, for they have known the way of the Lord, and the judgments of their God, &c. Yet it is said of these, They have altogether broken the yoke, and burst the bonds. And what follows ? verse 6, Wherefore a lion out of the forest shall slay them. Rom. i. 21, 26, where they professed themselves to know, and yet they glorify him not as God. This is given as a reason, that he gave them up to a reprobate mind, to do things not convenient. It is probable, the impiety and profanity of the people, is come to a wonderful height, when they can sin against light and knowledge. Now in speaking to this more fully, I shall speak to some aggravations of the sin of slighting known duties.

The first aggravation is, when a person slights duty, after the sinfulness of that sin hath been discovered unto him, and engraven on his conscience, O ! that is a mighty aggravation of that sin ; this is clear, Hosea v. 2, And the revolters are profound to make slaughter, though I have been a rebuker of them all, Neh. ix. 29, And have testified against them, yet they dealt proudly, and hearkened not to thy commandments, but sinned against thy judgments. I confess, sinning against convictions of conscience, (especially when they are sharp) is a greater sin than a sin against light; this is indeed to sin with a lifted up hand, and not to blush, nor be ashamed, nor yet to be afraid to commit iniquity. Know now therefore, that there are many here that slight known duties, notwithstanding of light, and the convictions of conscience, which they have had for doing so. I would only say to that person, be afraid, and stand in awe, lest the day be approaching, when God shall cease to be a reprover unto you, and the reins shall be laid on your own neck, and you shall be as a wild ass snuffing up the wind.

Thesecond aggravation of slighting known duties is, when a person slights known duties, after God bath been discovering discontent with another person for that sin ; when we see the justice of God overtaking another person for alighting of a known duty, and yet the person which stands beside, is not afraid to persist in the "same sin ; this is clear, Jer. iii.}!, And I tOfO, when for all the cattHt whereby backsliding Israel committed adultery, I ha.I put her amay, and given her a bill of divorce : pet her treacherous sisi r Judah / not, but went <<u<l played t/><' harlot also. As if he had said, " Though Judah hath beheld what I have done to Israel for her whorish carriage, yet notwithstanding of this, she went and played the harlot also." I confess this is a greater aggravation than the former, and it speaks that such a sinner (in a manner) hath given a defiance to the justice of God, and hath cried out, (in a manner) " I care not what God will do, I will take my pleasure."

The third aggravation of the sin of slighting known duties is, when persons slight known duties, after God hath begun to contend with them for so doing ; this is a mighty aggravation of sin, as is clear in Isa. lvii. 17, For the iniquity of his covetousness mas I wrath, and smote him ; I hid me, and was wroth, and he went on froreardly in the way of his heart. A froward sinner hath had the rod shaken over his head, and hath drunk something of the justice of God, for slighting such a duty : yet to persist in it, O ! that is a scarlet and mighty transgression, and yet, are there not many here who are such ?

The fourth aggravation of the sin of slighting known duties is, when a person slights known duties upon very small temptations ; is not this certain, a word of temptation, the half of a word, yea, the very nod of a temptation, will put us from the doing of known duties? Yea, sometimes we will be glad of a temptation to divert us from the exercise of duties ; yea, sometimes it is known when temptations are not present to divert us from the exercise of known duties, we will go forth and seek a temptation. I confess, the devil needs not to be at much pains in these days, there are many who give the devil work and employment; yea, and if he seek not them, they will seek him.

The fifth aggravation of the sin of slighting known duties is, when persons do not so much as set about the well-doing of them, that is a great aggravation ; this is clear, Luke xii. A~, He that knometh his master's will, and doth it not, miliar doth prepare himself to do it, is worthy of double stripes. He will not take pains to prepare his heart for duties, and that is a mighty aggravation. Some arc- content to be under their fetters, as though they were bound of God : some are content to live under their convictions, as though it were impossible for them to answer them ; and they say. There is no hope.

The sixth aggravation of the sin of slighting known duties is, when a person slights known duties, after God hath commended the beauty and excellency of such duties: that is (no doubt) a great aggravation I as when God doth commend prayer, and discovers the beautv thereof to a Christian, () then it is a sad and lamentable thin"- for "that person to sit down and slight his duty ; this is (as it were) to slight prayer, when it hath on all its ornaments.

The seventh aggravation of the sin of slighting known duties is, when persons slight duties, after they have been convinced of the advantage which waits upon the doing of them. And there are some that slight prayer, notwithstanding they have been convinced that prayer hath been to them a mount Tabor, in which they have seen Christ transfigured. Some will slight prayer after they have been convinced that prayer hath been a trysting-place betwixt Christ and them ; and after they have been convinced that prayer hath been as the top of mount Pisgah, on which they have gotten a view of the promised land: O ! that is a notable aggravation of the slighting of known duties, when the person hath this to say, Now I am slighting my own advantages.

There is this last aggravation, when a person slights known duties, yet with very little resentment and grief of heart: are there not many persons that have slighted their morning prayers here today, and yet have not convictions thereof? and are there not many persons here to-day, that oftentimes go to bed without saying their prayers, and yet have as much peace of conscience as if they had done it ? I think a person hath gone a great length in hardness of heart, when he can slight known duties, and yet not be grieved ; yea, it is a token that he has not only to do with a hardened conscience, but with a hardened will. Are there not many persons, that notwithstanding of the slighting of known duties, yet never had a broken heart therefore ? Doth not the misbeliever slight the commandment of faith, and yet not weep for it? Doth not the secure Christian slight the commandment of prayer, and yet not be grieved therefore? Doth not the presumptuous sinner slight self-examination, and yet is not much grieved ? And doth not the dissolute sinner, that is under the power of his idols, slight the commandment of mortification, and yet not have a sore heart for it ?

Now the second thing to which I shall speak from the scope is, I shall propose some considerations to press you to the exercise of all known duties.

The first consideration is, it is the Christian who practiseth, and not the Christian who knoweth, to whom the promises are made: would ye know the Christian who hath a right to the promises ? It is not the Christian who knoweth his duty, but it is the Christian who doeth his duty; this is clear, Matth. vii. 21, Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ; but he that doth the will of my Father which is in heaven. I think, if the promises had been annexed to the knowledge of duties, then doubtless Balaam had been in heaven. It is not the knowing Christian, but it is the practising Christian to whom the promises are made.

The second consideration to press you to the exercise of known duties is, it is the Christian that is taken up in practising, and not the knowing Christian that is blessed : would ye know the blessed Christian ? It is not he that knows his duty only, but it is he who knoweth his duty and doth it, according to that word, John xiii. 17, If ye know these things, happy are ye if ye do them ; where ye may see happiness is annexed to doing, and not to knowing. I

T

confess, il ye could speak your duty like an angel, and if ye know the smallest command in Scripture to be ■ command lying at your

door, yet ii' ye do it not, ye shall never be blessed. 0 ! know it,

there arc many knowing persons in hell to-day.

The third consideration to press you to practise is, it is the practising Christian, and not the knowing Christian, that is approven

and commended ofGod; this is clear, Song yu\ I. Hon beautiful ax- thy feet with shoes, 0 princess, daughter ! ficc. Christ takes first

notice of the bride's feet, which is her practice, and commends her for that. Believe it, Christ commends a Christian's I* < t. more than his eyes ; that is, his practice, more than his knowledge : it il the practising Christian who shall have that word spoken to him in the day of the Lord, Well done, good and faithful : for if ye knew never so much, and yet do not practise it, Christ shall never commend you.

The fourth consideration to press you to the doing of known duties is, it is not the knowledge, but the practice of duties, which will give peace to a Christian's conscience : if ye would know all the commandments in the Bible, and yet never do one of them, it is nothing : it is not your knowledge that will give your conscience peace. I say this to you concerning many, their knowing, and their slighting of duty will one day make their conscience roar like a lion, while they have nothing to answer it. I say unto you, O Christians ! if ye would have peace of conscience in the great and terrible day of the Lord, then practise what ye know, and desire to know what ye ought to practise.

The fifth consideration is, it is by the practice of your duty, and not the knowledge of your duty, that ye rise up in conformity with God. It is the practising of what ye know, and not the knowledge of what ye should do, that raises you up in conformity with him : if ye knew all that ye should do, and do it not, ye may be strangers to God in respect of conformity with him, as if ye were merely ignorant. I wish there were in these days less knowledge, and more practice ; or rather I wish, there were more knowledge and practice both together. I think, the Christians of this time sin against a witness in heaven, and a witness in their own conscience. I think, there are some (but few amongst us) in these days, that sin out of ignorance : but I would say this, the person that sins out of knowledge, condemns himself ; but the person that sins out of ignorance, the law condemns him.

There is this thirdly, That I would say to you from the scope, I would have you observing these six things concerning known duties.

And first, Many persons are more desirous to know what they should do, than to do what they know ■ some persons cry out, Wherenriih .--h.il/ I oonu before the Lord 9 And the Lord may answer them with this, flow not I shewed thee, () mem 9

There is this second thing which I would have you knowing,— the question which shall he proposed to you in the great and notable day of the Lord, shall not be, () mom what kn ei tes t thou ? But it shall be, O 7»<i», what didst thou 9 This shall be the question

SOD . TENINO H

whid v iaH put I. v/ ;>,

. ? And not, FP&d 7'/.. .' mid say f

and pra tice is worth a talent of knowL ';•:. If

I the weal i, than to I llent

angel, not practising what we k. not our ^

mtity. but by quality : not by d . .t by the truth and

reality of thern : I say, if thou kr >ch, a grain v

of sincerity and practice in G it is more worth than it all.

If ye were and

could speak with as many tongues as Paul, and if ye knew and understood all rrr. rt if ye do not practise your duti' to no pur],

Fourthly, I would say this, the hath

many waiting upon it : and I shall name these

four unto you. First, the slighting of duties makes Christians weary in duties : is there any person here t.

ichatirne? I prophesy this to th' of duties

ere long : this is clear, Is a. xliii. 22. Bat. tAott hast not. called me, f) Jacob ; hut thou hast been weary of me, 0 Israel. I say, slighting of duties, and wearying in duties, will not be long asunder, g of known duties brings on much hard-

rid stupidity of heart, according to that word in Neh. IX. J b. where ience and hardness of heart are knit together.

Would ye know the reason why so many persona are und much deadness, and un r !'.-r so many bo;. -, because they

slight known duties. Th.Wd.bj., T _ doth

these three tbfa r eaatda — H ither mars the pe;

ience or else it hardens the conscience, or it lulls the conscience asleep. 1 wonder how any of us can call ourselves tender, there is so much slighting of that we ought to do. Are the. many Christians, which may soon tell all their private prayers that they make to God ? There is a fourth disadvantage, which waits on the slighting of known duties, and it is this, the Christian who slights duty, sometimes is exceeding formal in that duty which he doth : there are some Christians who slight prayer one day, and the second day ; and it is one to a hundred the third day. when that person prays, it is but mer'. > ! what makes

Christians pray so weakly ? It is. because they teach their hearts the art of praying formally, by slighting of duty.

lid say this to you, the slighting of known do! the first step of the '. the Hoi ^r in Heb.

x. 20. For if n nlfvtty, after re*, />■:■■ wledge

of the trw. naineth no more sacrifice for I tell you,

what is betwixt the sin of known duties, and t!

-t me Holy Ghost ; there is no more betwixt thera both, but that word ; and what knowest thou, but thy slight!

duties, may come to wilfuln' *»g? Ye should::

that under the law there were sacrifices fbi -ance. and

likewise for sins of infirmities, but there was no sacrifice for pre-sumptuoi if this be the first step towards the sin

r 2

'29 god's thkkatenini; kod.

against the Holy Ghost, I am sure there are some here who have gone this length ; yea, and I fear a little further : now, will ye take home this conviction, and I will say this, let the person who is not guilty of this offence amongst us, take up the first stone and cast at us. I suppose our conscience might accuse us, and we might steal out one by one. O ! the dreadful disadvantages which attend that person that slights known duties. This is a strange thing, our consciences are no more moved at what one can speak of that which is our sin indeed, than though it did not concern us. I suppose theie is no one here, but may write this on his forehead, Guilty, guilty.

Now there is this lastly, Which I would say unto you, the day is coming, when the slighters of known duties shall be forced to cry out, Oh ! that I had been an idiot, and had never known my duty. I confess, the slighting of known duties, and the sinning against light, shall be a mighty aggravation of our sin. O ! what terror was it to Judas's conscience, when he came to think of this, '• I have sold my Master, and I know I have sinned in so doing ?" And O ! what terror likewise will it be to you, when ye shall be convinced of this, " My conscience told me, that this was my duty, and I would not do it ?"

Now the next thing which we shall speak to from the words in general is, that God (in the depth of his condescendency) hath many various ways in making known duties unto a person or people ; this is clear from the words, where God having pressed duties upon his people by the voice of his ministers, next sends a more sad and terrible preacher to them, even a threaten big rod. Now this is clear, that God hath many ways in pressing people to their duties, Isa. v. 4. What could have been done more to my vineyard, that I have not done to it ? &c. This is also eminently clear in Song v. 2. Open to me, my sister, my spouse. And if that will not rouse, he will knock at the door, and say, It is the voice of my beloved that knocketh. And if this will not do it, he will use arguments to persuade her, Open to me, my sister: is not that an argument? Yea, he will give her another, For my head is filled roiih den, and my hair with the drops of the night. And if all these will not do, Christ will put in his hand at the hole of the dour: which speaks this, " That Christ in the depths of his condescendency, leaves nothing unassayed to press people to their duty ;" this is also clear, Deut. xi. 2(5, where he sets life and death, blessing* and cursings, before them, to press them to their duty. I confess, there are many in heaven to-day, that Christ never took the half of'the pains on them, as he hath taken on some of us. And there are many in hell to-day, upon whom Christ took never half so much pains as he hath done on some of us: and is it not then a wonder, that we are not sent away to hell likewise ? Now I will tell you six great voices or means wherewith God pres-seth people to their duty.

The first voice is, the voice of threatenings : and of all the threatenings which are in the Scriptures, this is the voice, O ! give obedience to your duty. This is remarkably clear, from that choice and remarkable place. Jer. xxxvi. '3, (i, 7, Therefore go thou and run! Ihr roll which thou hast written from mi/ mouth, ike. Uaruch is com-

manded to read alUthe threatenings of God to his people : and what is the precious end he hath before him ? It may be they will present their supplications before the Lord, and will return every one from his evil way, &c This is the very end and scope of God's threatenings, that persons may present their prayers before him, and he will shake the rod over their heads for this end. Therefore, I say, give the threatenings of God (which are his messengers) that which they require, and it is, to put the rod by the door.

The second great voice whereby God sometimes presseth home duties upon folk is, by the voice and rod of those sad afflicting dispensations which we meet with. This is indeed the end of them, that persons would give obedience to this command of God ; this is clear in the very scope, where he presseth them to hear the voice of the rod, that they may give obedience to their duty. And it is also clear from that sweet and excellent promise, Ezek. xx. 37, And I will cause you to pass under the rod, and I will bring you into the bond of the covenant. I say, the very great end and design of God in sending rods is, that persons may be engaged to their duty.

The third voice wherewith God presseth people to their duty is, by the voice of the promises : what is the great voice of the covenant of promises ? It is, give obedience to the commanded duties ; this is clear in Ezek. xi. 19, 20, And I will give them one heart, and I will put a new spirit within them, and I will take the stony heart out of their flesh, and I will give them an heart of flesh, that they may walk in my statutes, and keep mine ordinances, and do them, &c. As it were, all the great promises of the covenant have this promise, Obey, and ye shall live : it is obedience that leadeth us to the possession of the promises.

The fourth voice whereby God presseth people to the doing of known duties is, by the voice of all the mercies which we meet with. I say, the voice of them all is this, 0 ! give obedience to his commandments : yea, this is the very language of mercies. All the great things which God hath done to you—what is the scope and end of them all ? It is, 0 ! will ye come and obey ?

Fifthly, Doth not the great voice of our consciences, and of all the convictions which God fastens upon them, say, O ! give obedience, and obey him with all thy heart, with all thy soul, and with all thy strength ?

There is this last voice whereby God presseth people to the doing of known duties, namely, by the voice of the public ordinances: what is the great voice of all those preachings, which we daily preach unto you, but this, O! give obedience to the commands ?

Now I would say this unto you, O ! people of Glasgow ! O ! hath not God spoken unto you by mercies ? Hath he not spoken unto you by threatenings ? By the voice of the promises ? By the voice of the rod ? By the voice of our consciences ? And by the voice of public ordinances ? Oh ! look that in the twenty-sixth chapter of Leviticus, be not Glasgow's plagues. Lord, keep this place from gospel-condemnation ; for it is a fearful and dreadful thing, to fall into the hands of the living God: yet seven times more, I fear, be your plague. O ! what can God do more to us,

t 3

aeo'8 ihkimikmm, koi>.

than he hath done ? Have we not pressed this <iuty upon you, that ye would embrace Christ, and that this duty might be your delight ? [f Christ cannot allure us to give our hearts away to him, (in a manner) he will force us to give our hearts to him. I confess, it is sad to slight and disobey the voice of the rod ; (iod hath two times fearfully shaken the threatening rod of his wrath over the city of Jjow, in a few years; look that so many menacings of God's rods be not the forerunner of some sad stroke from the Lord. Now this is your duty, to be hearkening to his voice. This is Christ's first word, and his last word, and it is his best word. O then, take him, and embrace him. I think, there be seven steps of judgment, which are like to overtake us, if we hearken not to his voice. I say, God hath spoken much, and what can he speak more? And what can he do more? And what can we do less to him ? I say, all the slightings of these threatenings of God to you, are the forerunners of these seven remarkable steps of judgment.

The first step of judgment, which ordinarily doth befal slighters and disobeyers of God's voice is, God shall slight their voice when they cry unto him; and Oh ! is it any wonder that God stop his ears at all our prayers, because it is known, that we stop our ears to his precious invitation and cry, which Christ hath to us, O ! take me ? Therefore, I say, O ! give Christ your hearts, and then he will hear your voice.

There is a second step of judgment, which ordinarily befalls those who slight these great and precious voices, by which he is speaking to us, and it is this, be afraid, that at last thou come not to this, that thou shalt have no answer from God, that God shall speak no more unto thee ; yea, that thou come not to this, that God shall speak his last words unto thee, and have no more to say. I confess, when God goeth from preachings to rods, it is an evidence, that we are hard to be persuaded. It is said, When he makes the rode our teachers, that ice will not betautjld by them : though I think, that that were a blessed cross that should make us come to Christ. I think, Christ must do to us, as Absalom did to Joab, he sent to Joab to come to him, and he came not; Absalom then set his corn-fields on fire, so that at last he might come. So I think, Christ sets our corn-fields on fire, that we may be constrained to come to him.

There is a third step of our judgment, and it is this, T fear that sad and lamentable word is like to befal us, if we continue to slight this gospel, Ezek. xxi. .">. Thai all flash may know, thai I the Lord drawn forth mysmordout of his sheath, it shall not return any more. Yea, God hath begun to draw the sword of his justice out of his sheath, and who knows when he will put it up again ? Is there any person, who hath confidence or persuasion, that God will quickly sheath the sword which he hath drawn against us?

The fourth step of judgment, which lights down upon those that slight the voice of God's threatening rod is, that which I think is more sad, Ezek. xxi. 11, 1:2, The sroord is sharpened and furbis h e d, thai it may glitter, and thai it may make <i son slaughter, that it wtay be given into the hand of the slayer. And what know ve, but your disobedience to all these voices, by which God hath been speaking to

you, hath made him to draw his sword, which he is to deliver into the hand of the slayer ? And Oh ! who shall be the slayer into whose hand the sword shall be delivered ?

There is this fifthly, Which shall be a step of our judgment, if we continue to slight all these voices, by which God doth speak to us, and it is that word, Ezek. xx. 31, As I live, saith the Lord, I will not be enquired of by you. I will cease now to have correspondence with you any more.

There is this sixth step of judgment, which may and shall befal us, if we go thus on to slight all the voices of the Lord to us, and it is that word in Ezek. xxiv. 13, I would have purged thee, and thou wouldst not be purged ; thou shalt not be purged any more, till my fury, &c.

There is this last step of our judgment, which I think, is the cope-stone of all the rest, if we continue in our slightings of all the voices by which God speaks to us. By all appearance, there shall be one of these two decrees past in heaven against us: First, Either that in Hos. iv. 17, Ephraim is joined to his idols, let him alone. Or secondly, That decree in Rev. xxii. 11, He that is unjust, let him be unjust still; and lie that is filthy, let him be filthy still, fyc. I say, to-day if ye will hear his voice, harden not your hearts, as in the day of provocation. Glasgow is yet within speaking terms with God. O ! who knows how long it shall be so ? Now, if ye will not hear him in the still voice of the gospel, O ! will ye hear him especially in the whirlwind ? There is nothing that will befal us, which will be the cope-stone of our misery so much as that, when Christ shall come and take his farewell. I think there are few of vis who are here, who are within the sight of Christ; but I am sure there are many here who are within speaking terms to Christ.

Now, what doth he require and call for at your hands ? Do not all the promises in the covenant say, 0 come and take him ? Do not all the rods and sad dispensations which we meet with say, 0 come and take him ? Do not all the threatenings in the law say unto you, O come and take him ? And do not all your convictions of conscience whereby your need of Christ is discovered, say this unto you, 0 corns and take him ? Are ye not surrounded about with many voices, that cry out this unto the city, 0 come and take him ? Therefore, O harden not your hearts to this pleasant voice. I have only these seven words to speak to you, and I shall close.

And^r^, God hath a threefold rod, whereby he maketh himself known to a people. 1. He hath the rod of his mouth, whereby he makes knoAvn his word to us. 2. There is the rod of his hand, and that is, affliction and crosses. 3. There is the iron rod of destruction, when God doth utterly destroy, that destruction shall not rise up the second time. Now God hath been long speaking to you by the rod of his mouth, and by the rod of his afflictions and crosses; and O ! now beware, lest he come and speak to you by the iron rod of destruction : look that the treaty which is betwixt Christ and you, be not broken. O ! be persuaded to lay hold upon your time, while it is with you.

Secondly, I would say this word unto you, I think the slighting

t 4

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<;ol> s THREATEXIM, BOD.

of the sad and lamentable threatening! of God, which he hath threatened and denounced against you, is ■ sad forerunner of some Bad strokes from the Lord. Are there not many persons who slight threatenings through the want of faith ? They believe not that such a threatening is true, and therefore I think it is like that God will preach to your senses, before you believe what he now preaches to your ear. I say, the day is coming, that before the threatenings of God be believed by some of you, he must preach to your sense, and make you to feel that which ye would not believe. And are there not many that will not make use of the threatenings, because they believe the threatenings are not to them ? And therefore they make not particular application of the threatenings to themselves. I confess, I think it were good for every one of us, to take home the threstenings to our own bosom.

Thirdly, Some will not take and make use of the threatenings, because they mistake what is their meaning. There are some that let Christ threaten them what he will, and they still are in the dark, and cry out, O ! what doth Christ mean by his threatenings ? This is clear from the practice of the Jews, John vii. 33, 34, compared with the 35th and 36th verses, where Christ threatens them with this, Yet a little while I am with you, and then I go unto him that tent /in'. Ye shall seek me, and shall not find me ; and where I am, thither ye cm/not come. Now, what hinders them to make application of this threatening ? It is in verses 35, 36, What manner of toying is /his that he taith, ye shall seek me, cud shall nut find me: and where I mn, thither ye cannot come ? Will he go to the dispersed among the Gentiles, and teach the Gentiles ? So they knew not the meaning of the threatening, and that hindered them to apply it.

The fourth reason why many persons make not application of the threatenings, is this—ignorance of their own condition. Some persons will be living under such a sin, and yet when that sin is threatened, they will not apply it, because they know not their sin. Are there not some persons, that will not take with threatenings for their worldly-mindedness, because they call their worldly-minded-ness, frugality ? Are there not some persons, who, when a minister threatens against presumption, will not take with it, because they think their presumption, faith and confidence? And are there not many things threatened against hypocrisy, and \\>w of them applied ? And this is, because we think our hypocrisy, sincerity.

Fifthly, This mars the application of threatenings to many, because God hath a mind to destroy them ; therefore they do not apply threatenings. That is a terrible word which is spoken of the sons of Eli, in - Sam. ii. 25, Notwithstanding they hearkened not unto the voice of their father, because the Lord mould slay them Some God hath a mind to destroy, and therefore they do not apply threatenings.

There is this si.rth ground why persons will not make application of threatenings, and it is, because ordinarily some persons are

possessed with high thoughts of themselves, and too much of self-love. There is nothing mars the application of threatenings so much as self love ; we have no will to believe any sad things against ourselves.

Lastly, There is this which mars the application of threatenings, and it is, our not knowing what a sad and sinful thing it is to slight, and not apply threatenings. I confess, I think it is a question that is hard to determine, whether the slighting of promises, or the slighting of commands, or the slighting of threatenings, be the greatest sin ? But I am sure of this, our slighting of threatenings is the rise of our slighting of promises, and likewise the rise of our slighting of commands. Now, I shall say no more; O ! that ye were persuaded to hearken to God, that Christ might not be provoked to depart from you, and take his farewell. And to him, who is able to help you to hold him, till the breaking of the day, we desire to give praise.

SERMON II.

Micah vi. 9 The Lord's voice crieth unto the city, and the man of wisdom

shall sec thy name : hear ye the rod, and who hath appointed it.

It is not much though a Christian be put in a furnace hot seven times more than ordinary, if one in the form and likeness of the Son of man walk up and down with him in the furnace. Is it not Christ's presence which makes a wilderness like the garden of the Lord ? Is it not Christ's presence which makes afflictions pleasant ? Is it not Christ's presence which makes a crown of thorns a crown of joy ? Is it not Christ's presence which makes heaven pleasant ? And must it not be Christ's presence that must make the earth pleasant also ; I confess, desertion under the cross is one of the most sad and affecting dispensations which a Christian can meet with: but however, ere long, there will be a blessed exchange of cups, that instead of the cup of bitterness, which is presented to a Christian to drink, while he is here below, he shall have a cup of eternal consolations that is above, presented unto him from the hand of the Lord.

I think a Christian may be poor in possession, but rich in hope. I think a Christian may not have much, as to his sensible enjoyments, but may not he cast up his eyes unto the eternal inheritance, and cry out, yonder is my portion, in that land are my lines cast ? There are these four things that I would say unto you before I come to the words.

The first thing that I would have you take notice of, is this— there are three things which a Christian may meet with which are unspeakable, 1. Sometimes a Christian may meet with an unspeakable sorrow, so that he cannot make language of it, because of the anxiety of his heart, but is forced to cry out that word, My stroke is heavier than my groaning. 2. A Christian may meet with unspeakable mercy, he may meet with such a mercy and token of love from the hand of the Lord, that if he were put to it, he could

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GODS THItEATENINO ROD.

not make language of it; he would say no more to the commendation of his mercy, but this, What shall I say more? /!■ hath spoken it, ami himself hath done it. 3. A Christian may meet with an unspeakable joy ; he may be brought to that case and condition, that he cannot make language of his joy ; according to that word, 1 Pet. i. 8, 11, li. vista, ye rejoice with joy unspeakable, awl full of glory.

Secondly, I would have you taking notice of this, that is exceeding much of the concernment of a Christian to believe and close with this truth, that there is not a grain weight of affliction in this cup which infinite wisdom doth not think fit should be there, and which infinite love did not put there : to know and rest upon this, that infinite wisdom, and infinite love, was at the mixing of the cup, (and his tender heart will carve no more out to us than we are able to bear)—this is an help to patience.

Thirdly, I would have you taking notice of this, I think there are some Christians that are forced to bless God more for their crosses, than their mercy, and that they have been forced in their darkest nights, to cry out, It is good for me that I have been afflicted.

There is Has fourthly, which I would have you taking notice of, that the cross of a Christian hath two faces, an outward face, and an inward face; and the outward face of the cross oftentimes seems the most unpleasant: but O ! if a Christian could win to see the inside of his cross, he might sit down by the rivers of Babel, and there pen songs of praise to God, even praise for this, That he hath been afflicted. O J it is comfortable to the Christian, that Christ hath gone to heaven by the way of the cross ; that his blessed feet have trodden that way, and that his precious lips have drunk of that cup.

But to come to the words, we told you that there were five things in the words to be considered, First, That there was an excellent exhortation given to the people of Israel and Samaria, which in short is this, Hear ye the voice of the rod, and who hath appointed it. And from this exhortation ye may take notice of five things, First, That every cross and sad dispensation, which a Christian meets with, hath a voice and language in it; therefore saith he, Hear ye the voice of the rod. As if he had said, " Take notice what the rod says, and what it calls for from you." The second thing to take notice of from this command and exhortation, is this, that it is the duty of a Christian to observe and give obedience unto what the rod speaks, and calls for; therefore is the command given forth, Hear ye (he voice of the rod. The third thing that we take notice of from this command is, that there is a great unwillingness in persons to hear what the rod speaks ; and therefore the command is put home, Hear ye the voice of the rod. Fourthly, Take notice of this, that the rod, and the voice of him that hath appointed it, are one and the same very thing ; therefore these two are knit together, Hear ye the voice of the rod, and him that hath appointed it. There is this lastly, which we would have you taking notice of from this command and exhortation, it is a great point of spiritual wisdom for a Christian to take up and hear the voice of the rod ; therefore it is said, The man qfniedom shall see thy name. It is not every man that can take up

what the rod speaks; it is only the man that is endued with much heavenly wisdom from God.

Now as for the first thing that we speak to from the words, viz. That every rod which a Christian meets with, hath a voice in it; before I speak to this, I would have you to take along with you these considerations.

First, It is a singular and most remarkable step of the goodwill of God, when he doth manifest the meaning of a rod to a person or people, Job xxxiii. 16, He openeth the ears of men, and seal-etk their instruction. Which is brought in as a singular favour from God; that is, he makes them to know what the rod speaks. Elihu puts such a note of mercy upon this, that he thinks it a step of delivery from the rod, He delivers the poor from affliction. How is this, That he opens their ears, and seals their instruction ? It is, when God makes a person to take up the meaning of the rod : for when he makes them to understand the voice of the rod, it is a half delivery from the rod. Do you not know this, that when the cause of a disease is known, it is half healed ? So when the end that God hath in sending rods, is known and taken up, we may say, it is half removed.

Secondly, the Christians of old have taken much pains to know the voice of the rods that they met with, as is clear from 2 Sam. xxi, 1, where the land of Israel being three years under famine, David went and enquired of the cause of that rod. And it is likewise clear from Job vii. 20, where Job is exceeding desirous to know why God set him up as a mark to his arrows, and why he was become a burden to himself.

Thirdly, We would have you to take notice of this, that it is exceeding anxious for a tender Christian to be under a silent rod, to be under such a dispensation that he knows not the language of it ; this is clear in Job iii. 23, where Job makes this the cope-stone of his sorrow, that his way was hid ; that is, he knew not what was the reason of God's contending with him, after such a way ; as likewise it is clear in Job x. 2, where Job is put to propose that question to God, Show me wherefore thou contendest with me ?

The fourth consideration that we would have you taking along with you, is this, that it is exceeding hard for a Christian to profit by a rod, till once he take up the meaning of it; and I will give you these three grounds, why it is so hard for a Christian to profit by a rod, till he know the voice and meaning of it. 1. Because it is hard for a Christian to win to submission to the rod, till he know the voice of it; it is the knowledge of the meaning of the rod, that makes a Christian to cry out, / was dumb, and opened not my mouth. 2. Because as long as the meaning of the rod is hid from a Christian, he knoweth not what remedy to go about to deliver himself from that rod ; but when he knoweth the reason of God's contending with him, he hath a clear way before him, how to win out from the cross. 3. This is the reason why a Christian cannot profit by the rod, till he know the voice and meaning of it; he cannot win to a solid closing with this truth, that God is in the rod, till he win to the knowledge of the voice of the rod in some measure ; there is

GOD 8 THREATENING ROD.

nothing will more help a Christian to cry out, God is in the rod, than this, his knowing the reason of God's contending with him.

There is this fifth consideration that we would propose, a Christian may be long under a rod before he know the voice and language of it: we conceive this is clear in 2 Sam. xxi. 1. where the land of Israel is under three years' famine, before David could take up the reason of God's contending with them. It is not to be supposed, but David had made frequent supplications to God, for understanding the meaning of that rod ; and yet there are three years intervening before he can know it.

The last consideration that we would propose unto you is, when a Christian wins to take up the voice and language of the rod, he ought not to delay, but presently to go about and answer it; this is clear in the practice of David ; when he knew the reason of God's contending with him, he immediately set about to remove it. I confess, it is a fault among many, they are more desirous to have their crosses removed, than to have their crosses sanctified unto them ; some pray to have the bitterness out of the cross, more than to have the bitterness of sin removed by the cross.

Now in speaking to the first thing in the words, viz. That every rod and dispensation of God hath a voice and language in it, I shall speak a little to these four things : First, How a Christian may win to take up the meaning of the rod in particular afflictions. Secondly, I would speak a little to some mistakes, in taking up the voice and language of such a rod and afflicting dispensation. Thirdly, I would speak to this, how a Christian may be helped to give obedience to the voice of the rod. Fourthly, I shall speak a little to eight or nine special voices which the rod oftentimes hath : as for the first of these, viz. How a Christian may win to take up the meaning of the rod and sad dispensation—I shall prescribe unto you these six ways.

First, By making serious application to the throne of grace, that God would give you light concerning such a rod ; this is remarkably clear in that instance, in Gen. xxv. 22, where Rebecca, being under such a particular rod, while she knew not God's way in it; therefore she went and enquired of the Lord, and she received a particular and distinct answer to her case. And it is also clear in the practice of David, 2 Sam. xxi. 1, Israel being under a great rod of famine, David went and enquired of the Lord concerning the meaning of it, and he met with a distinct answer. And this is likewise clear in Job x. 2, where Job being in the dark, concerning the meaning of the rod, desires that God would $how him wherefore he contends with him. I would tell you seven sad cases which a Christian may be put to, which Christ hath exceeding good skill to resolve, and it is this, Song i. 7, Tell me, 0 thou whom my soul loeeth, where thou feedett, where thou makett thy flock* rest at noon? &c. When a Christian knoweth where Christ is feeding, to go to him, he will sweetly resolve that question : for ye may know this, a Christian may be brought to these two steps of desertion : 1. Christ may be gone. And 2. Ye know not in all the world where to find him ; as in John xx. 13, as that instance of Mary : and in Job xxiii.

3. Job hath not only lost God, but also he knoweth not where to find him.

The second case which Christ hath exceeding good skill to resolve, is this, Who is the Lord, that I may believe on him ? That case or question which the blind man was put to, John ix. 36. O ! will not Christ sweetly resolve that question, Who is Christ, that I may believe him ? The third case or question which Christ hath exceeding good skill to resolve, is this, Good Master, what shall I do to inherit eternal life ? Is there any here that is put to that question ? Go to Christ, and he can sweetly resolve it to you. The fourth question which Christ can best resolve, is that question which Paul had, What wilt thou have me to do ? The fifth case in which it is best to go to Christ to get resolved is, when a person is brought to this strait, / know not the mind of the Lord : go to God and humbly ask, 0 ! whylam I thus ? There is this sixth case, and it is, Job vii. 20, / have sinned, and what shall I do to thee, O thou preserver of men ? When thou art put to this case, Christ can sweetly answer thus, Only acknowledge thine iniquity. The last case which Christ can sweetly resolve, is in the words before the text, Wherewith shall I come before the Lord? If thou be put to this question, no answer can be given to it but this, The sacrifice of the Lord is a broken and contrite heart. Now this is the first way how Christians may win to know the voice and meaning of the rod ; even to make serious supplication to God, that he would make known to them his name.

There is this second way by which a Christian may win to know the voice and meaning of the rod,—if the rod was timed to thee, when thy heart was under much distance from God, that probably is the meaning of the rod, It is good for thee to draw near to God. Or, if the rod be timed to a Christian, when he is much taken up in the pursuit after the things of the world; and if thy rod trieth thee, when thou art under much formality in going about duties, then by all appearance, that is the voice of the rod to thee, to stir up thyself to take hold on God. So if a Christian would win to know the meaning of the rod, let him compare his present frame with the timing of the rod unto him,

The third way how a Christian may know the voice and meaning of the rod is by reflecting on the manner and circumstances of the rod. For this is certain, the sins of a people or person may be engraven on the rod in very legible letters, So that he that runs may read them. There are sometimes that the rod doth preach our sins so plainly, that we need not to interpret it; this is clear, Judges i. 6, 7> there is such a relation betwixt Adonibezek's judgment, and his sin, that he might read his judgment, as he did his sins, in his stroke : saith he, Three score and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table ; as I have done, so God hath requited me, &c. For now he was taken prisoner, and his thumbs and great toes cut off. And it is clear from that word Solomon hath, Prov. xxi. 13, He that stoppeth his ears at the cry of the poor, he shall cry and God shall not hear him. Zach. vii. 13, Therefore it is come to pass, that as he cried, and they would not

heat p n> they cried, and I would net hear, saiththe Lord of hosts.

Where ye may see a divine proportion and analogy betwixt the rod and the sin.

The fourth way how a Christian may win to know the voice and meaning of the rod, is, by observing what hath been the mind of the Lord, and what he calleth for from his people in scripture, when they were put under such a rod and anxious dispensation : search what was God's mind to the godly in scripture under such a rod, and by all appearance it is yet his mind in the same cross; according to that general rule, Rom. xv. 4. For whatsoever things a/rewritten aforetime, were written for our learning, that me through patience and comfort of the scriptures might home hope.

The Jifth way for a Christian to win to know the meaning of the rod is, to be much in observing the circumstances of the rod ; there may be circumstances in a rod, by which a Christian may win to exceeding much light concerning what is the Lord's mind by such a rod : it is known, the observing of the circumstances of a rod, will help a Christian to these three things: 1. That such a rod is from the hand of the Lord. 2. That God in the midst of wrath, remembereth mercy. 3. It will help a Christian to know the voice and language of the rod ; sometimes in the cross itself, a Christian cannot read love, and yet in the circumstances of the cross, he may win to read very much love.

There is this sixth and last way, how a Christian may win to the knowledge of the voice and meaning of the rod, namely, to be considering, that all the rods and dispensations which a Christian meets with, have one of these three ends : First, The rod is either sent to a Christian, that he may mortify his predominant idols. Or, Secondly, For exercise of his predominant grace. Or else, Third///, That he may be put to the exercise of that which ought to be his predominant duty.

These are the voices and languages of the cross, which a Christian meets with : and I would only by the way say these two things to you : Fi7 , st, It is easier to bear a rod patiently which is for the trial and exercise of our predominant grace, than to bear a rod patiently which is for the mortjAation of our predominant idols. There is no rod which a Christian tan bear worse, than the rod which strikes at the root of his predominant idols: so a proud man can bear any cross better than reproach ; and a worldly-minded man can bear any cross better than poverty; so the cross which stands ii. direct opposition to our predominant idols—we have great difficulty to bring our hearts to patient submission under it: are there not many that when their idols are stricken, cry out, with that man in Judges xviii. 24, They have taken away my Gods, and what hare I more? Is it not certain, that when God strikes sometimes at the root of our predominant idols, we cry out with Jonah, Thai if is bet-tor for me l<> die than t<< live9 though 1 may say, the cross which we have least will to meet with, is ordinarily best for us. For (if so we may speak) our v ill and well are seldom or never knit together ; but precious Christ's will and our well are oftentimes knit together. Secondly, I would say this by the way. there is ordin-

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arily some analogy betwixt our crosses and our sins: if the Egyptians did kill all the male children of the Israelites, by casting them into the river, God did likewise kill all the first-born in the land of Eo-ypt: and if Nadab and Abihu offer strange fire from heaven; and if the Sodomites be taken up with the fire of lust, God will brino- down fire from heaven and consume them.

Now the second thing which we promised to speak a little unto was, to some mistakes which Christians have concerning the meaning of the rod. I

And. first, Many think (indeed) the cross speaks wrath when it speaks love; and some, when they cannot read love in the hand of God, think it is impossible to read love in his heart: some think that love and the rod cannot be together at all. I say, God may never love a person more, than when he is correcting him. But first, I would say to a person under that mistake, we never know by any of these things, whether love or hatred belongs to the person that is afflicted : For all things happen alike to all: as it happens to the fool, so it happens to the wise man ; to the righteous, even as to the wicked. Secondly, I would say this to the believer that is under this mistake, he reads wrong that reads wrath only upon the cross; for it is certain, love is written in dark characters upon it, and the spiritual man may read them : hence it is, Heb. xii. 5, 6, we are commanded to remember the exhortation that speaks unto us as unto sons, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him : for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

The second mistake concerning the meaning of the cross is, some think, that God can never answer their prayers, so long as he is plaguing them ; according to that strange divinity, Job ix. 16, If I had called, and he had answered me ; yet would I not believe that he had hearkened unto my voice. So this is the mistake, that all the answers of their prayers are nothing, if God be contending with them.

The third great mistake concerning the meaning of the rod is, when persons begin to dispute their interest, when they meet with such a rod and sad dispensation, and when they do not (indeed) see what is the reason of God's contending wira them ; when he puts them into the furnace, presently to sit down and reject their confidence, and cast away their hope; this is certainly a great mistake of the meaning of the rod.

The fourth great mistake of the voice and language of God's threatening rod is, for a person to think religion but vanity, and an empty thing under the cross. A Christian may be brought to this, " Now I would not give a plack for godliness, it is not worth at all;" as is clear from Psalm lxxiii. 13,14, where David takes notice, He was plagued every morning, and the wicked was in prosperity about him ; he cries out, Verily, I have washed my hands in innocen-cy, and cleansed my heart in vain : yea, it is hard for a person not to cast off religion, when God is contending with him. O ! it is hard to have a great respect unto the ways of godliness under the cross.

There is this fifth mistake under the cross, namely, to dispute

the fellowship a Christian hath with God; according to that word of Gideon, Judges vi. 13. Tfthe Lord be with us, honthen is all this eril come upon us ? The Christian will cry out, I cannot reconcile God's heart and hand ; I cannot reconcile love in God, and his being with me, and this cross and rod.

Now, Thirdly, I would speak a little to this, how a Christian may be helped to obey the voice of the rod: and we conceive, if ye will take along these things with you, ye may be helped to obey what the rod calls for at your hand.

And first, then, if the rod call for the mortifying of such a particular lust and idol, it is incumbent on you presently to sit down, and bring up your hearts to a spiritual detestation of such an idol; if God be punishing you for your idols, you must subscribe a bill of divorce to them, and cry out, What have I any more to do roith idols ? and say to them, get you hence, and cast them away to the moles and bats.

There is a second way to help a Christian to win to the obedience of the voice of the rod, namely, if the voice of the rod be for the mortifying of such an idol. I intreat you presently sit down, and study the disadvantage of such an idol; study always what hazard there is by keeping thy soul constantly knit to it, so that when the voice of the rod says to thee, "O quit such an idol, or such a Delila," thou must then study to know what it is to thy disadvantage to keep such an idol, and what it is to thy advantage to quit it. I confess there are some whose idols are mortified to their light, before they are mortified to their affections : yea, there are some that have constrained mortification, their idols are mortified, and die with them, before they be mortified to their idols.

Thirdly, If the voice of the rod be this, stir up such a grace, and be much in the exercise and practice of it; then, I say, study to know that there is as much spiritual advantage in the real and spiritual exercise of such a grace,, as ye can lose by all the rods ye can meet with. Is it not certain that Job gained as much spiritual advantage by the exercise of his faith, and of his patience; yea, much more than in losing all the things that he lost? If a Christian once knew that hiariches consisted in the exercise of his grace, there would not be a rod sent for the trial and exercise of his grace, but he would take it cheerfully in his own arms.

The fourth way how a Christian may be helped to win to obey the voice of the rod, is, if the voice of the rod be for the trial of thy predominant grace, and for the exercise of it ; then, I say, consider this, that the trial and exercise of thy predominant grace, by the rod, shall have (if it be sanctified) a glorious and excellent issue and peace; it is the rod that hath most noble advantages, that is immediately erected for the trial of thy predominant grace.

The sixth way how a Christian may win to obey the voice of the rod, is, if the voice of the rod be that thou shouldst set about the exercise of such a duty, then endeavour seriously that all impediments and lets to that duty be laid aside: as, if the cross calls for the exercise of faith, or if the cross calls for the exercise of prayer; then, I say, remove all things that may be impediments to hinder

thee from the exercise thereof, or from the exercise of faith; leave (as it were) thy servants and thy asses at the foot of the mountain, and go thou up and sacrifice all thy idols and lusts.

The seventh and last way, by which a Christian may be helped to win to obey the voice of the rod is, if the voice of the rod be, to be much in the exercise of any duty, then study to have the lustre of that duty, and the beauty thereof commended unto thee. O ! prayer is a thing which doth much good unto us. I think this is the reason why God hath contended with many, that he would make duties sweet unto them, and that he would make sin bitter.

Now the fourth thing that I shall speak a little unto is, what ought to be a Christian's duty, while he is walking under a silent rod, and knoweth not the voice of it; and I would give him these five directions, how to carry himself under a silent rod.

First, He should know God to be just, though he knoweth not for what he contends with him.

Secondly, He should be serious in making supplications to God, to know the distinct meaning of such a rod ; I confess, sometimes we take the rod to be silent, because we cannot hear the voice of it ; but oftentimes the silence of the rod is from this, that we know not the voice of it, and we hear it not, though it speaks to us in an audible language : but if a Christian be under a silent rod, it becomes him then to go to God with this, / have sinned, I will do so no more : show me wherein I have offended.

There is this third direction which I would give to a Christian under a silent rod; he should be serious to know what is the reason of God's keeping up his mind from him in such a rod. I say, when the rod is dark, and the cross silent, it is suitable then for thee to say, what is the reason of this, that God doth not let me understand the voice and language of the rod ? I confess, there may be sad things hinted at, when God puts a Christian under dark and dumb crosses : however, although it be so, I think it is good for us to be walking submissively in the dark ; for he will lead the blind in the way they know not: sometimes it is better for us to have dumb and silent crosses, than to have a speaking cross.

The fourth direction is, the Christian should study to bring his heart to a tender and spiritual frame ; for sometimes our not understanding the voice of the rod is because we ai*e not spiritual.

Lastly, 1 would give this direction to the Christian who is under a dark and silent cross—study at that time to have thy heart most united to Christ, for at that time thou art most ready to fall. O ! that is a time when the devil fishes most, because that is the Christian's drumly water (so to speak). O ! it is known that the devil never gets any advantage over a Christian so much as when he knows not the meaning of the cross. I confess, the devil will tell you a false meaning of a cross : he can interpret the language of a cross after another way than God doth interpret it.

Now being to close our discourse, I shall name these eight or nine observations concerning the cross, which I would have you take notice of.

First, When a Christian doth first meet with a cross, he may be

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patient and submissive under it ; and yet if the thread of the affliction be spun out to any length, he may turn impatient. I confess, it is not much, the first day that the eiv-s meets with us, to be patient; but let the cross lie on us, then we will cry out, II hn u it that God deals tktu roith me? This is clear in the practice'of Job, when first he met with the cross, he could take it in his arms, and cry out. '/'//(■ Lord hath given, and the Lord hath taken amay, bleated !„• his name. But let the cross lie a little while on Job, then he will cry out, / choose strangling and death, rather than life. A green wound is half whole, (as we use to speak) but let once our wound begin to fester, then we will be impatient.

The second observation which we would have you to take notice of concerning the cross is, there are five sorts of blasphemy, which one that is under a cross may fall into : First, he may fall into that blasphemy of calling God unjust ; according to that word, Ezek. xviii. 2"), Yet ye sag the way of the Lord is not equal, &c. The .~ sort of blasphemy is, when we call God unfaithful ; according to that strange word, Jer. xv. 18, Will thou he altogether unto me as a liar, and as maters that fail? O ! do we not think that God is not half so good as his word under the cross ! The third sort of blasphemy is, when we call God weak : there are some times we are brought to that, Is there no balm in Gilead? And is there no physician there ? My stroke is grievous, ami my TBOUnd is incurable. Sometimes when we are under the cross, we think it is above God's power to set us free from it. The fourth sort of blasphemy which a man may have under the cross, is, when he chargeth God with changeableness. I think Christians under the cross, are like men first going to sea, when they first go out from the haven, or by a rock, they think that they are standing still, and the land beside them is moving and stirring : so when first we come under the cross, we think God is changeable, but we are still the same. The fifth sort of blasphemy which one may have under the cross, is, when he chargeth God with forgetfulness: you know that forgetfulness is the property of an ungrateful man; and O! if you call God ungrateful or unthankful, you may call him any thing. I confess, I think Christ forgets nothing of a Christian but his wrongs.

The third observation concerning the cross, is this—it is a speaking evidence of the want of a son-like frame, if the cross do hinder us in the exercise of duties. I confess, little profiting under the cross, speaks this much, that either we are not sons, or have not a son-like frame: for those who are the Lord's children, when folly is bound up in them, the rod of correction drives it away : there are many of us in our afflictions, who are of Ahaz's frame, we sin more and more in our afflictions.

The fourth observation that I would give you concerning the cross, is this—there are four things which a Christian should take up concerning his cross: First, He should take up unspeakable wisdom in his cross. Secondly, lie should take up unspeakable love therein. Thirdly, He should take up unspeakable justice and holiness in his cross. And fourthly, He should take up these great advantages that How to him from the spiritual use-making of his cross. Some Christians can read wisdom, justice, and holiness on a

cross, before they can read love upon it: but however, it is good to take up all these four in the crosses and sad dispensations which you meet with.

There is this fifthly, which I would say concerning the cross— there is not a cross and sad dispensation which a Christian meets with, but it is a gift and royal donation sent by" the hand of Christ to him: there are some who look upon the promises "s gifts; but I say to thee, thou must look upon thy crosses as gifts also, Philip, i. 29, For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. And there are some likewise that look upon their sensible enjoyments, but not on their crosses, as gifts. I say, if once a Christian win to know that the cross is a gift, he will likewise win to patience under the cross.

The sixth observation concerning the cross is, there are some peaceable fruits of righteousness that redound to a Christian who is rightly exercised under the cross, Heb. xii. 11, Now no chastening for the present seems to be joyous, but grievous ; nevertheless it yieldeth the peaceable fruits of righteousness unto them that are exercised thereby. I say, sometimes the rod of a Christian is like Aaron's rod, it buds and blossoms in a night, and brings forth pleasant fruit.

The seventh observation is—the most rare enjoyments of a Christian are trysted to the time of his being under the cross: when was it that Jacob saw the angels of God descending and ascending upon that ladder ? Was it not when he was forced to lie in the open fields ? When was it that the three children saw Christ in the likeness of the Son of man ? Was it not when they were in a furnace, when it was hot seven times more than ordinary ? When was it that John got such a vision of God ? Was it not when he was in the isle of Patmos, for the testimony of Christ ? When was it that Ezekiel saw the visions of God ? Was it not when he was sitting by the river Chebar, in the land of his captivity ? And when was it that Stephen saw the heavens open, and Christ standing at the right hand of God ? Was it not when they were stoning him to death for the testimony of Jesus Christ? I say, the most remarkable enjoyments of a Christian are trysted under the cross, according to that word of the Psalmist, To the righteous, there arisetli light in darkness.

The eighth observation that we would propose concerning the cross is oftentimes God trysts joy to a Christian under the cross: when a Christian is beginning to lose his hope, and all things are (as it were) growing dark about him, then doth light arise unto him, according to that wonderful and strange expression, Zach. xiv. 7, At the evening time it shall be light, when there is more appearance of darkness coming on. Yet even at that time it shall be light. Is it not certain, a Christian hath been sitting down at the midnight of his afflictions, crying out, My hope and my strength is perished from the Lord; and yet the Lord hath said to him, even by his dispensations, Thou art a liar P Have we not sometimes been casting away our hope, and the Lord hath loosed our bonds, and we have been'as Peter, when he was loosed from his prison ; we have been as though we had seen a vision.

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Lastly, I -would say this to commend the cross, there are strange expressions in the Scriptures, that may make out to a Christian that the cross is not such a thing as many take it to be. TheJirst expression is in that word, James i. 2, My brethren, count it all joy token ye fall into ditx rs U mptationt. There are two things in that expression which may make it strange : 1. A Christian should count it all joy : it had not been so strange it" he had said, count it joy, or reioice when ye are afflicted; but O ! that is strange, Count it all joy when ye are afflicted. That, 2. makes it strange, Count it all joy when ye jail into divers temptations ; that is, rejoice ay more and more when ye meet with many crosses. Then there is this second expression, which may commend the cross, and it is in that word, Job v. 17, Happy is the man whom God correcteth, &c. There is very much happiness in such a lot and dispensation. Some of us think, there are no people so cursed as those who are afflicted. But I say, a Christian's afflictions are no small mercies and blessings. The third strange expression, which may commend the cross, is in that word, Job v. 22, At destruction and famine shalt thou laugh, &c. Not to have a sad look (as it were) for all the crosses and afflictions that may come. The fourth strange expression, which may commend the cross, is in that word, Rom. v. 3, We glory in tribulations, &c. The last strange expression, which may commend the cross, is this, the glorious ends that are upon those persons, who are exercised under the cross; according to that word, James i. 12, Blessed is the man that endureth temptation: for when he is tried, he shall re~ ceive the crown of life. I say, let a Christian comfort himself in this, That in six evils he will deliver him, and in seven no evil shall come near him. Let a Christian be put to never so much affliction, let him comfort himself with this, That his Saviour was put to walk up and down in the earth, and had not whereon to lay his head. And let him likewise comfort himself with this, That the day is coming, when he shall enter into these glorious and excellent habitations. What is the cross of a Christian ? Is there not much in heaven to comfort him against his crosses ? I shall not say much to press Christian submission under the cross; I think it is more suitable to be enquiring after duty under a cross, than to be enquiring how to escape from under it. It is good to put all in Christ's hand concerning the cross, the manner of it, and the lengthening of it, and also the outgate from under it. Now, to him who is able to make all things work together for the best (even afflictions) unto his people, we desire to give praise.

SPIRITUAL WARFARE

SERMON I.

Rom. vii. 24.— O wretched man that I am, who shall deliver me from the body of

this death ?

When the sword of the justice of God was coming down upon us, then our blessed Lord Jesus, in the infinite depth of his unsearchable love and compassion to self-destroying sinners, cried out with a loud voice, that justice might hold the hand. And as that ram sacrificed for Isaac, so was he willingly content to be caught in a thicket, and to become a spotless and everlasting sacrifice for sinners. He was content to be bruised, that so we might pass free, and his Father's hand might be turned from the little ones; but notwithstanding he died for our sins, and has risen for our righteousness ; yet he hath given to all his followers a spiritual warfare to accomplish, so that they should be continually taken up in contending against principalities and powers, and spiritual wickedness in high places; or as the words are rendered by some, we conceive more appositely, In heavenly things. And certainly, there is no discharge in this war, neither any interruption, while we are on this side of eternity. We confess, God might easily have served an inhibition on all our spiritual enemies, that they should no more oppose themselves against a believer after justification. He, in the depths of his unsearchable wisdom, and we may say likewise infinite love towards his own, hath so contrived their way to heaven, that through many afflictions and tribulations in our spiritual warfare, we must enter there. It is much indeed for a Christian to die a victor after war, though not a triumpher ; that must come after death, and the trophies and rewards of our victory, shall then be fully given to us, when our feet shall stand within the gates of the New Jerusalem, and when we shall receive those two glorious and everlasting badges of our victory, a crown set upon our head, having this written upon it, It endureth for ever— a motto which could never be engraven upon any crown here below; and a palm put into our hands; then indeed we shall sing, as those that divide the spoil, when we have led captivity captive, and sat down upon a throne which is established for ever. And we conceive, much divine reflection and holy contemplation upon that precious recompense of reward, and that high

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and inconceivable pitch of dignity, unto which believers anil over-comers are to be advanced, would make us with much more cheerfulness and alacrity undergo this spiritual warfare. And yet all our triumphing is not suspended till our war be ended : believe me, there is more real joy in the victory and vanquishing of one lust; yea, more divine satisfaction in a serious pursuit and contending with them, though with very small success to our apprehension, than in the actual enjoyment and fruition of all thy lusts. Thou mayest hide sin under thy tongue, and have it pleasant to thy taste, yet at last it shall be as the gall of asps, and the poison of dragons. O ! put out so much holy generosity and spiritual ambition, that though Satan should offer unto thee all the kingdoms of the world, to fall down to him and worship him, thou mayest cry out in holy zeal and indignation, Get thee behind hie, Satan. O that deceitful oratory and malicious guile wherewith he ensnareth immortal souls, and brings them in subjection ! O but the depths of Satan are subtile and great! and he is a man of understanding that can draw them out, and not be ignorant of his devices; and except we be helped by the candle of the Lord, that discovereth the inward parts of the belly, to know these mysterious subtilties of him whose name is a deceiver, they will remain still riddles and mysteries unto us.

But since we are compassed about with this body of death, and theri is a lam in our members rebelling against the laic of our mind, we should be much in groaning for the day of our redemption, when the lawful captive may be delivered, and the prey taken from the mighty, and that blessed decree may come forth, O prisoners of hope, go forth ami show yourselves ! We are afraid that the Christians of this generation have proclaimed a cessation of arms, and have concluded a treaty of peace with their lusts, and a league not only offensive, but (shall I add this) even defensive; not only that we shall not offend our lusts, but shall defend them : and if once we have sealed this treaty and agreement with our idols, what can they require more at our hands? we conceive, we may sadly allude unto that word, There is not one amongst forty thousand in Israel, mith whom there is a spear and shield se n, in contending in this holy warfare. O can such a delusion as this overtake you, that ye can be an overcomer without fighting ! Is your strength greater than those who have gone before you, that you think you can accomplish this war in one day, and pursue your enemies till j overtake and consume them ? O when shall that day be, when we shall be groaning out daily this mournful ditty, 0 wretched man that I ani, who shall deliver me from the body of this death ?

In the words we conceive, First, There is a sweet and pleasant emphasis in that word me; speaking this much, that if infinite power and ; ace were capable of any limitation, and there could be any bounds fixed to it, Paul did conceive he was the bounds and limits of infinite power and grace ; if there were an impossibility for grace to save any sinner, it should be impossible for grace to have saved him, who was the chiefest of sinners, and less than the least of all taints. And if each Christian did look upon himself as the greatest

debtor to the justice of God, his debt to the infinite grace of God should appear more singular.

Secondly, We may perceive that a Christian's happiness doth consist in a sweet exchange of dominion and governments : once sin did reign in his mortal body, and he is under the dominion of his lusts ; but then grace doth step in, and exauctorates and dethrones the former king, and doth reign in the temple of our hearts. This is clear, Rom. v. 21. And that is a remarkable word which is there, That 'grace mag reign; the word in the original doth signify so much, That grace mag play the king, and this fulness of the dominion of grace is what the apostle would be at here, and certainly, there is no repentance of this exchange of masters. There is much noise and rumour of complaints amongst people in these days of the exchange of governments, from one species of government to another ; we shall leave these debates unto men who desire to exercise their spirits about them: but sure we are of this, that those who are given up to this change, shall have it pass as most legitimate and lawful, by the divine approbation, both of angels and of the souls of just men now made perfect.

Thirdly, The way that Paul taketh here to propose his complaint under the strong prevalency of the body of death, by way of question, Who shall deliver me ? doth not import any hesitation about his persuasion of certainty that he at last should sing a song of triumph over his lusts ; but only that it would be among the richest, and the most singular monuments and trophies of the victory of Christ, to save him. Paul did (no doubt) conceive, that amongst all the royal monuments of Christ's conquest, that should be (as it were) hung about the walls of that higher and glorious palace, he should be put in the highest, as having least merit to bring him there, (if there could be any merit at all) and most love and grace.

Now, to come more particularly to the words—after Paul hath most divinely set forth that woeful opposition and contradiction, that was betwixt the unrenewed part and the renewed, and what strong dominion sin had over him, he doth in these words breathe out a sweet desire to be delivered, not only from his actual corruption, but from his original guilt, which here he called the body of this death ; not only because corruption is a thing which may be easily discerned and known to us, it being (so to speak) a thing which may fall under the object of our sight, being no spirit but a body ; but also because of those great multitudes of corruptions that flow from that root of original sin, it having so many different members and parts, which are so diversified and so complete, that they may make up a body, which body, if it be entertained, shall certainly bring and occasion death. So when he is under the strong convictions of his guilt, and hath had a complete discovery of himself, you may see his exercise holden forth in these words, O wretched man ! The word in the original signifieth one that is wearied with troublesome and continual combats, with little apparent success; and this doth certainly import, that he was a man much and continually taken up in wrestling against his corruptions, and endeavouring to bring them into subjection unto the obedience of Christ Jesus.

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And ye may see likewise in these words, the way that Paul took to overcome his lusts—he was much in the exercise of prayer ; for the words that we have read, are indeed a Bhort and pathetic prayer. I conceive that the word which is recorded in Isa. xxxviii. 14, O Lord, I 'Hit oppressed, undertake far me, is a sweet paraphrase upon these words.

You may here see Paul's great and principal suit to have been, deliverance from this body of death : that captive exile was hastening to be delivered, and looking out at the windows of his prison bouse, waiting till the jailor should come and open the doors, and take his chains and fetters from off his feet. We confess, these shall not be fully taken off, till we shall be passing through the door of our everlasting rest, and then that woeful and sad complaint shall take its everlasting adieu and farewell : for (if we may speak so) the burial-place of sin is before the door of our eternal rest; it then ceaseth to be, when we begin more eminently to have a being. But may we not be ashamed and blush, that we are not more in uttering those inexpressible sighs and groans of the spirit, under the conviction of our sinfulness, since this holy man, who had, no doubt, attained unto a great length in mortification, who had plucked out many right eyes, and cut off many right hands, and oftentimes returned victor after war, was so much in groaning under his corruption ? O but we have inverted strongly the way to heaven ! I conceive, practical Antinomianism is an epidemic error in these days : many think that it is below a regenerate man to mourn, and to sit down and lament over the body of death. T »Ve know not what it is to make our bed to swim n-ith tears, and to be hedewmg the iray to Zion, when our faces are thitherward. Ye conceive that it is a lesson to be practised, and learned by those in a lower class, and those who are learning (so to speak) the rudiments of Christianity, and not to be exercised by those who are now advanced unto the high class of Christianity ; that being (as it were in our apprehension) a degrading of ourselves from that pitch of perfection unto which we, in our imagination, have attained: but, believe me, it is a work not below the eldest Christian, nor above the youngest believer : and the more one be old in reality in religion, this work will always be new in his practice. I shall only give you that divine counsel of a holy man, who desired Christians to set about the mortification of their lusts, as though they had never been taken up in that duty before : each day to set about to mortify, not as a proficient, but as a beginner, who hath never made any progress in that blessed work.

Now, in speaking upon Paul's exercise, which is here holden forth, that he was continually exercised in wrestling against those corruptions and that body of death that were in him, we need not stand long to prove, that it is the duty of a Christian to be so exercised and taken up ; there is somewhat of that implied in that word, Acts xxiv. 16; and it is more clearly pressed, Col. iii. .">. Eph. vi. 13, and 1 Cor. v. 7- And, no doubt, if a Christian did reflect more upon the nature of sin, and consider that by it, deformity with God is increased, and precious conformity with him lost, and did we take up sin in its woeful effects, that it worketh death, and involveth us

under the curse of a living God, we would be more constant in this spiritual warfare. O but Christians, through want of the apprehension of these, are much disenabled to stand fast in that liberty wherewith Christ hath made them free, and oftentimes entangle themselves again with the yoke of bondage : so that I conceive, if God were coming to give a name to the Christians of this generation, he might callus Issachar, because we do now crouch down under two burdens, and are become servants unto tribute ; and even those that are more refined and tender in their walk in these days, he might call Reuben, because they are unstable as water, which marreth their excellency.

But that which, frst we shall speak to is, how the wrestling of a natural man against the body of death, and those corruptions that are within him, may be distinguished from the wrestlings of one that is really godly.

And frst, We conceive that it is without debate and controversy, that a man altogether unregenerate, by nature's light may be put on to mortify (if so we may speak) and contradict those sins which are most sensual and gross, nature's light including an antipathy and detestation of those things within itself: though we confess, through the depravement of our nature, these sins which fall under the sphere of natural mortification, are now abridged unto a small sum, it being not now refined and clear, as it was when man was in the estate of innocence.

Secondly, Another sort may from some common qualification oppose some sins, as those who are of more heroic and refined spirits, will have a detestation against covetousness, and other sins of that nature, and so in some sense may endeavour the mortification of these things.

Thirdly, The same may a natural man do, by such a conviction

of the Holy Ghost, as is but a common work of the Spirit he may

be put on to mortify those sins that are more visible,, and somewhat gross in their nature, as is clear from the practice of those who cleanse the outside of the platter, and study to have an outward conformity unto the law of God, notwithstanding of that inward and secret antipathy against the strictness of his law; yea, more, a natural man, who hath some predominant evil, may endeavour, and will attempt to wrestle against that sin, which is in a direct line of opposition against it: as one that is given to the vice of covetousness will study to mortify that vice of prodigality ; those beino- two opposite vices. Now from all these we conclude, that upon every opposition which we use against our corruptions, it is not safe to infer, that we are really engaged in this spiritual warfare ; it being, we think, another thing than the most part of us do imagine it to be: and we do confess, it is a difficulty, even to attain that length of endeavouring mortification, which the natural man, by these things which we have spoken, may attain to. But for the difference betwixt their debates, the first is this, that a natural and unregenerate man doth mainly wrestle against those sins that are outward and more gross, and not so much against those sins that are inward, and fall not under the eye of man. We do not deny but a natural man

may wrestle against vain thoughts, and have some small opposition against the stirring of corruption within his own bosom : but we Conceive that there are these two secret sins, which a natural man is not at all taken up in wrestling against, at least very little, viz. his original corruption, and his unbelief: whereas one that is really godly, is much taken up in bearing down these. Paul is here taken up in wrestling against his original sin : and David, Psalm li. 5, compared with verse 2, and 7. is likewise taken up in as restling against it: and that good man that is mentioned in the gospel, who cried out,' Lord, I believe, help my unbelief, was much taken up in wrestling against his unbelief: and David, Psalm lxxvii. from the beginning to the 10th verse and forward. And certainly, one that was ever taken up in wrestling against these two (at least in some small measure and degree) may hesitate much, whether or not he was ever seriously engaged in this holy warfare. O ! but if many that pass under the notion of professors were posed, when they did enter into the lists with original corruption, there are many who without the breach of truth might say, they never knew what it was to contend against it. And this certainly speaks forth much of our ignorance of original guilt: and believe me, there is more deformity unto the image of God in original sin, than in a thousand actual outbreakings ; and it is but in vain for a Christian to attempt the mortification and cutting off of branches, till once he study to pluck up the root, which doth bear wormwood and gall.

A second difference is this—a natural man wrestleth against his corruptions, rather because they bring him under the stroke of the justice of God. than because they are contrary to the holiness of God. Hence it is, that the most part of a natural man's wrestling is, when he is under affliction ; somewhat of which is pointed out, Psalm lxxviii. 34, 35. Now this difference is clear in Joseph and Paul, who made the holiness of God the great topics and common place whence they did produce all their arguments for contradicting sin, as Paul in this chapter, and Joseph in that precious sentence, Shall I do this, and sin against God? But Cain, who was a man cut off from the right hand of the Lord, had another principle of contradicting and wrestling against his lusts, My punishment is greater than I can bear, Gen. iv. 13. And hence it is, that a natural man doth never oppose sin, as it is a cause to interrupt fellowship and communion with God, or from that divine principle of Christ's love constraining him. O but the principle of a natural man wrestling against corruption, is selfish and low ! and if there were not a hell, and a place of torment, natural men would take a latitude to themselves, not to mortify sin. But sure it argueth a divine and heroic spirit, and plausible to them, who hare Christ in them, their hope of glory; that though there were neither any regard or remuneration of their obedience, neither any punishment of their disobedience, yet simple desire to please God, and not to profane his holiness, which he loveth, doth tie them to obedience. I may confidently say, that those who never knew what it was to have that three-fold cord, and that precious triple chain binding them to obedience, and conducing them to mortify their lusts, viz. The holiness of God, the fear to

interrupt communion and fellowship with him, and the love of Christ) may question, whether or not they ever were seriously engaged in this holy warfare ? But withal, we do not deny, but the fear of punishment is likewise a most divine principle of mortification in its own place; but except there be somewhat higher, it is not to build upon.

The third difference is this, that a natural man studies more to restrain sin, than to mortify it; for he is a man that resteth satisfied with the restraint of the actings of sin, though there be no mortification of that vicious inclination which is in the man : this is clear in Ilaman, Esth. iii. 5, in Saul, 1 Sam. xxiv. 16, 17, and following verses, compared with 1 Sam. xxvi, 2, and the Scribes and Pharisees, Matth xxiii 25. But the mortification that the heart requireth is of a higher nature, Gal. v. 24, where we are commanded, to crucify the flesh, with the affections and lusts ; not only to restrain the acts, but to mortify (he habits. We confess, it is a difficulty to determine the difference betwixt the restraint of sin, and mortifying of sin ; and this maketh it the more difficult, that sins which are really mortified, sometimes a Christian may be overtaken to commit ; which I conceive, seldom or never holds of sins that are more gross, but holds oftentimes of sins that are of a lower nature and degree: 3'et these things may a little point forth the difference : First, A Christian who hath sin mortified, is filled with much divine joy and satisfaction, in the mortifying of it, which we conceive partly doth proceed from this, that a Christian, when he is honoured to mortify a lust, ordinarily then receives the intimation of his peace and interest in God, in a more lively and spiritual way. And secondly, Because, at that time also, he doth receive much precious and sweet communion with God, his soul then is in life ; somewhat of this is pointed out to us, Rom. viii. 13, and Rom. vii. 24, compared with verse 25. Thirdly, The difference may be known by this, that when a man hath been much in the exercise of fasting and prayer, for the mortifying of such a lust and idol, and hath not attained to this with great facility, there is great appearance that, upon the desisting of tentation, and the actings of his spirit to commit such a thing, such a lust is mortified, and not restrained only : there is somewhat of this pointed out, Matth. xvii. 20, 21, where it is said that the power of casting out of devils, goeth not out but by fasting and prayer. We conceive, the place is principally to be understood concerning the faith of miracles, though by proportion and analogy, it may hold of sanctifying faith. O ! our lusts in these days do rather go out than are cast out! They rather die to us, than we to them. Fourthly, The frame of spirit which we have after mortifying of a lust, may let us see whether it be a real work, or only some restraint for a time. A man that doth attain such a length, as really to mortify and crucify any lust, is much taken up in the exercise of praise, Rom. vii. 2.5, 1 Cor. xv. 55, 56, 57. He is under conviction of his duty to bless the Lord ; though he is also convinced of an impossibility of blessing him as he ought to be; but we think when lusts are restrained only, and not mortified, the man is not so much taken up in the exercise of praise. O what heavenly

eulogies and songs of praise have the saints penned unto the unsearchable and omnipotent grace of Christ, when they have been enabled to overcome and crucify a lust! Their souls hare been inditing a good matter concerning the pra i se* of the King, their tongue hath been as the pen of a ready writer. And this may, lastly, point out the difference : sins that are mortified, do not for the most part presently recur so as to obtain victory over the Christian : we confess, Satan, to weaken our confidence, may assault us with tentations to commit that iniquity, that so we may be brought to call in question our real and spiritual victory over it: but if lusts only be restrained, they cannot be long away from obtaining victory. This is clear from Esth. iv. 10, compared with the following verses : as likewise from 1 Sam. xxiv. 10, 17, &c. compared with 1 Sam. xxvi. 2.

The fourth difference is, a natural man is not constant in his wrestling against his corruptions, but takes it by fits and starts ; either when he is under affliction, or some other sad occurrence that doth befal him, or through some sharp and sudden conviction of a commonly enlightened conscience : but he that is really taken up in this spiritual warfare, hath a constancy in maintaining of it, at least in his endeavours ! this is clear from Acts xxiv. 10, and Col. iii. 5. And indeed that woeful inconstancy that we have in this spiritual warfare, doth evidence our little real engagement in the work. Are there not many here, who can interrupt the warfare many weeks, and yet not be much under either the discovery of their loss, or under any impression of sorrow because of it ? Sure if this were believed, that there may be more lost in one day, than can be gained in many, we would endeavour to be more constant. O but grace is a tender thing, and we ought to keep it as the apple of our eye. Alas ! there are but too many who slacken their endeavour against sin, and will lie idle many days, and yet are ready to think that, when they please, they can shake themselves free of their lusts, at other times; but to these we shall only say this, Beware, lest that dispensation once meet you, that when ye shall begin to shake yourselves free of your lusts, and of your bands, your strength shall be gone from you, and then your enemies shall lead you captive, and put out your two eyes. O but sometimes our corruptions get such advantages over us, that we may say, Video meliora proboque, deteriora sequor !

The fifth difference is this, they go not about this warfare from a right principle, which the Christian doth: the one wrestles in his own strength, but the other resting upon the strength of Jehovah^ that everlasting strength : this is pointed at, Rom. viii. 13. There is a command, that a wrestling Christian studies always to obey : a Christian uses much that precious divinity of David, 1 Sam. xvii. 45, 40, when he goes to war. And alas ! there are many that are living under the apprehension of this warfare, who, in the day of their accounts, we fear shall be found never really to have entered the lists mi&h principalitiet and powers, and spiritual wickednesses. And it is no wonder that mam of us be foiled by the hand of our iniquities, we not having Bitten down first when we engaged, to consult whether we, with our ten thousand, were able to meet him that came against us with his twenty thousand. We engaged without

the apprehension of difficulty, and so no wonder we be overcome without much difficulty. Now examine yourselves by these, whether indeed you be engaged in this spiritual warfare.

Now that which, secondly, we shall speak to, shall be, to those advantages that a Christian may have, by being continually taken up in the spiritual warfare.

The first advantage is this, it is an excellent way to obtain victory over those lusts and idols wherewith we are beset. We conceive, it is no wonder that this be the great and general complaint of Christians in these days, that they are led captive by the hand of their iniquities, and that the voice and noise of the spoiler is so much heard with them, because they are not taken up in a constant debating and contending with sin : there is somewhat of this pointed out to us, Rev. iii. 5, where though that promise.be principally understood of the reward of an overcomer, when he shall be above, that he shall be clothed in white ; yet we think it may include this, that a man that is in the way, and constant exercise of overcoming, shall attain to much divine conformity with God, and much divine deformity with the world : and to those who are much discouraged with their little success, and apparent overthrow in this war, notwithstanding of their constancy in debate with their lusts, we shall only speak that for their comfort, by way of allusion, which is in Dan. vii. 12, Their dominion shall be taken from them, but their lives shall be prolonged for a season, and a time. The dominion of your lusts shall be taken away, though their lives may be prolonged for your exercise and dependence on him for a short time and season : ye may have tribulation in this spiritual warfare ten days ; but be convinced of this, that the day is coming, when ye shall sit down upon a throne, after ye have overcome, as Christ also did. Once ye shall stand and defend the field, when all your lusts shall flee as chaff before the wind. Albeit oftentimes our discouragement speaks that word which Saul spake to David, 1 Sam. xvii. 33, (when we are to Avres-tle with the devil) Thou art not able to go against this Philistine, to fight with him: for thou art but a youth, and he a man of war from his youth : yet a Christian ought to answer, Through God I shall do valiantly.

Secondly, It is the way to attain much divine consolation, as is clear, Rev. ii. 26, To him that overcomcth, will I give to eat of the hidden manna; which is (as we conceive) in part, he shall have of the consolations of the Holy Ghost, though it be principally understood of Jesus Christ. O what divine contentment and unspeakable solace of mind doth a Christian attain by entertaining constant enmity against his lusts ! I am persuaded, that which doth interrupt a Christian's peace much, is the interruption of that holy and divine enmity which we ought to have against sin : believe me, there is more real satisfaction to be found in one day's serious debate against sin, than in having an eternity of enjoyment of the most flourishing pleasures in the world. Ye may sow in tears in this warfare, but ye shall only reap in joy. The first part may be true of the men of the world, in their pursuits after their pleasures, they do sow in tears; but it was never yet heard nor left upon record, that they did reap

in joy; there was always a correspondence betwixt their seed-time and their harvest ; but there is a divine transmutation and disproportion betwixt the seed-time of a Christian and his harvest ; unspeakable joy can spring of the root of their most bitter sorrows.

Thirdly, It is an excellent way to maintain the faith of our interest in God. This is clear from Rev. ii. 17. where Christ giveth this promise to the overcomcrs, that he will give them a />< /'• name, which holdeth forth their adoption and interest in him, which i«> man can know, but he that reeeiveth it: and certainly there is nothing that overclouds a Christian's hope so much, nor darkeneth his interest, as an intermission in this holy warfare. Yea, more particularly, he attaineth to more certain persuasion of his victory over his corruptions. There is somewhat of this pointed out, 2 Tim. iv. 7, 8, / have fouffht the good fight of faith ; —and hence he doth infer, that there is laid up for him a crown of righteousness: which doth certainly import and conclude in its bosom, that Paul, upon his constant endeavour to wrestle against corruption, did attain to much certainty of overcoming. I think it altogether impossible for a Christian, intermitting this holy warfare, to entertain any divine or assured persuasion that there is a blessed issue and period unto his warfare. And we think it is from this, that oftentimes God's own cry out, Who eon stand before the children ofAnak? and do conclude to make themselves a captain, and go back unto Egypt : though we think, that if we were constant in this, we would be taught, not only to entertain a holy undervaluing of them, but likewise a divine certainty of overcoming. I think a Christian hath not only that advantage by being constant in this warfare, that he is brought to an assured persuasion that he shall overcome, but likewise doth most sweetly conclude, that the strength of his corruption is gone, therefore he may go up and war with them.

Fourthly, By maintaining this warfare, a Christian gets much experience ; by it he attains to much distinct apprehension of the deceitfulness of him who is the deceiver of the brethren. We are persuaded, that those who are constant in this warfare can speak most to those singular subtilties of Satan, and can most distinctly fathom those deep devices of his; as likewise, they can most take Dp the unsearchable deceitfulness of their own hearts: and there is, no doubt, no small advantage in the taking up of these two, both that we may be provoked unto self-diffidence ; as likewise, to have our confidence and hope much reposed upon Jesus Christ, who is the captain of our salvation, that we may be constrained in that day when the blast of the terrible one is as a blast against the wall, and when the archer doth shoot at us, and grievously wound us, to go unto him, whose name is un everlasting strength, so that by his strength we may be enabled to overcome.

That which, third///, we shall apeak to, shall be, what is the reason Christians do obtain so small victory in this spiritual warfare? And in this, we shall not only speak to those moral and culpable causes, why Christians do not obtain much victory, but we shall likewise speak a little to those divine and precious ends that God hath in denying victory to his own, who in some small measure, are enter-

taining a constant enmity against their corruption. And as for the first, It doth proceed from too much self-conceit and presumptuous opinion of their own strength. I am persuaded that that which made Peter so incapable to resist the tentations of denying Christ, did much proceed from that word, which is in Matth. xxvi. 33, Though all inert shall be offended because of thee, yet mill I never be offended. Therefore we think that the first and most excellent way to obtain victory isj to be dwelling under the apprehension of our own weakness to overcome; that holy and divine paradox being always made true, that when we are weak, then we are strong : and we may enter the lists with our corruptions, having no confidence in the flesh, but desiring, in the name of the God of Israel, to wrestle with the strongest Goliah that we meet with. O but humility is a most sweet and strong armour, wherewith a Christian ought to be clothed, when he goeth to war ! he must walk in that holy fear which may be consistent with faith, and entertain so much faith and spiritual confidence, as may not altogether cut off holy fear.

There is a second cause, which is, too much entanglement with the pleasures and affairs of the world : it is impossible for one who is taken up in the continual noise and buzz of things here below, to be an overcomer. Hence Paul presseth, 2 Tim. ii. 4, That no man thai warreth ought to entangle himself with the affairs of this life, that he may please him, who hath chosen him to be a soldier: and that word, 1 Cor. ix. 25, He that striveth for the mastery, must be temperate in all things : Oh ! ofttimes, through the deceitfulness of the world, and pleasures thereof, we are led captive by the hand of our iniquities, and do fall before our enemies. I know nothing so suitable and helpful for a Christian to overcome, as to be denied to these three cardinal and fundamental temptations, by which Satan standeth to allure us, which are the lust of the eye, the lust of the flesh, and the pride of life ; that our eye may not take in any sweet and pleasant representations of the transient vanities of the world; neither may our sensual appetite be taken with the taste of those bitter and most sour delights ; neither may we be ambitious in the enjoyment and actual possession of them.

There is a third cause, which is, that we are not taken up in the exercise of watchfulness; this is certain, that the exercise of this grace hath most divine influence for the overcoming of our corruptions ; as is clear from Matth. xxvi. 41, and Mark xiv. 38. That ought to be the great motto of a Christian soldier, which ought to be engraven upon his arms, watch. Watchfulness is not only effectual for overcoming in this respect, as it doth discover unto us our temptations, when they begin to assault us, but likewise it taketh up the subtilty and strength of our temptations; as likewise it taketh up the weakness and inability in the Christian to resist that temptation ; and if these three be attained, seldom or never is a Christian foiled by the hand of his iniquities ; therefore, that which I would say to the Christian soldier, I would say unto all, watch.

There is a fourth cause, which is, that we are not much taken up in the exercise of secret prayer. Prayer being indeed that noble and spiritual weapon, by which Christians do overcome, as is clear

from Matth. xxvi. 41, and 2 Cor. xii. 7, where Paul, when a MM* ■ of Satan buffeted him, was constrained to beseech the Lord thrice: a practice much unknown by the most of Christians, who know not what it is topray without ceasing, when they are tempted without interruption. I think, of almost all the weapons that a Christian taketli to resist temptation, this is most effectual ; for when Satan seeth that a Christian improves the temptation so much for his own advantage, as to make it an errand to go to God, then he desists and gives over to contend. I confess, a Christian may in so far glory in his infirmities, as they give him an occasion to converse more frequently with God. O ! but had we spent more of our time in conversing with God, when we were alone, we might have attained many sweet trophies and fruits of our victory, which now we have only in hope and expectation.

There is & fifth cause, which is, that we are not much taken up in the exercise of faith, which is that general piece of armour that Paul doth prescribe unto the Christian, Eph. vi. .16, Abor,> nil, tnk~ hi : i the shield of faith, wherewith ye shall be able to quench all the Jit rg <l<irl.< •■fill' Wicked. There is that sweet note of commendation put upon this armour, that there is no temptation a Christian can meet with, but through the exercise of faith he may be able to overcome it: hence Paul saith, Ye shall be able to quench all the fieri/ darts of the devil. This piece of armour is not only defensive, but we may say, in some measure, it is offensive likewise. Now faith helps a Christian to overcome his temptations and corruptions, wherewith he is assaulted, not only by laying hold on the infinite strength of him who is the Captain of Salvation ; but likewise faith is that grace, which hath the most subtle and divine eye in taking up the strength of corruption. O but a man much in the exercise of faith is a man that can pass a most accurate sentence upon his lusts and idols wherewith he doth rencounter! There is nothing impossible to the believing man. And, I think, if there be any grace by which a Christian doth ascend most to a divine similitude unto the omnipo-tency of God, it is by the grace of faith ; hereby is the Christian's power most extended. O but faith will make those that are weak, strong ! Therefore we would desire you to be exercising your confidence upon him, who is that munition of rocks; so that through him, ye may overcome, as likewise through the word of his testimony.

This, lastly, may be a cause, that after some small victory over our lusts, we are ordinarily entangled with security, not knowing what it is to make the victory over one lust a sweet provocation to the overcoming of another. I think, (if we may allude unto that word, which is in Psalm xviii. 37,) it ought much to be the practice of a Christian, Y''> pursue his enemies till //. o» rtake them, and n. ver to return again till they be consumed: that by the strength of him who is Jehovah, Ave may run through <t ^<<y, and by our God, we may lean over a mall. O ! but constant exercise in this war, never proclaiming a cessation of arms, woidd make a speedy riddance of all adversaries; He then should teach <>>'>• hands /<< //•-//•, and by our an,it a bote <>/ steel might be broken. I think, that which made David

so little successful over his lusts after some small victory, was his security ; as likewise in Peter. There is no discharge in this war till death, and then we shall receive our everlasting arrears for all our toil.

Now to the second, those divine ends that the Lord hath in this, why Christians do not attain victory over their lusts, though in some small measure endeavouring constancy in war ; it doth either proceed from this, that God knows that we can better improve a wrestling estate, than an overcoming estate ; while we are here below, we can less dispense with war, than we can with victory. Therefore, while we are travelling through this wilderness, he doth still keep us in exercise with serpents and scorpions; Or it doth much proceed from this, that we may be kept in a constant dependence upon God, and may entertain a holy and constant correspondence with him : it is certain, that if we were not constrained to walk with God, through a principle of necessity, seldom we would walk with him through a principle of duty, or from a principle of love ; for it is obvious to a Christian upon his secret search, that we walk most with God, when we stand most in need of him. It doth likewise proceed from this, that we may be kept humble while we are here below, and that we may not be exalted above measure: as also, that the grace and power of our blessed Lord Jesus, in helping us to overcome, may be rendered more conspicuous and evident; this being the great stage in which Christ's power doth most eminently act and appear over our weakness, and the apprehensions of these insuperable difficulties, wherewith we are beset, and oft overcome.

Now to shut up our discourse, we shall desire, that once ye may give up your names unto Jesus Christ, to fight under his royal banner : and believe me, though your corruptions were never so strong, yet at last ye shall overcome them. The certainty whereof is made out unto you by this, That our blessed head hath led captivity captive, and now is exalted at the right hand of the Majesty on high : and the hope and expectation of that blessed issue, may make you rejoice, with jog unspeakable and full of glory.

SERMON II.

Gal. v. 24— And they that are Christ's, have crucified the flesh, with the affections and lusts.

O ! when shall that great and excellent wonder be seen in heaven, which John did see, (Rev. xii. 1, 6.) to behold the invisible church, and those that are expectants of heaven, which is that woman clothed and adorned with that spotless and beautiful righteousness of a crucified Saviour, which is pointed out by her being clothed with the sun, and to be regulated by the doctrine of the twelve apostles,

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which are indeed those precious stars that will bring us unto the place u here ( liri-t lies, and will sweetly conduct us unto him ; and withal, to have that great idol under our feet, the world, the divine emblem of which is the moon, because it is subject to many vicissitudes and changes, and hath most different and contrary aspects ? We conceive, that if many Christiana were to be painted, we might fix the moon upon their head, for they use not the world as their servant, but as their master : mortification is an exercise that doth not suit with flesh and blood ; it is a hard saying to a man settled upon the dregs of nature, and yet incorporate in that old stock. O ! but it is sad divinity to many, That except one die with Christ, they cannot reign with him ; we must win to the fellowship of his sufferings, and be conformable unto his death, before we attain to the resurrection from the dead : we love to divide those things that God hath conjoined, to take Christ for righteousness and salvation, but not for a king, and for sanctification. And if it was an evidence unto wise Solomon, that she was not the mother of the child, who pleaded for the dividing of it; so it may be supposed that he who will not take a whole Christ, but would have him divided, is not one that is predestinated unto the adoption of children. We confess, there are many that love Christ's coat, rather than his graces ; and if they pursue those, it is more after those graces that are adorning than saving. And we conceive that there are these three graces that a hypocrite doth most pursue after—there is the grace of prayer, and the grace of knowledge, and the grace of humility ; and of the last we may say, a hypocrite may endeavour to personate it, but there is always within his bosom some convictions of his little attainment; it is impossible for a hypocrite to think himself nothing. And O that we could once attain to that precious length of Christianity, as to be entertaining a holy oblivion of our attainments, and a sanctified memory of our imperfections, that the former may be written (as it were) in the sand, and the latter might be engraven in the fleshly tables of our hearts, and kept constantly upon record. We confess, there is not much of our leaf that withers in these days, but much of our fruit withers and decays : O ! is not man become so brutish and ignorant, that he may be sent unto the beasts of the field, to be instructed of that which is his duty ? Solomon makes mention of four beasts upon the earth, which are little and exceeding wise, Prov. xxx, 21, 25, 2(i, 27, all of which may teach us some spiritual doctrine. First, There are the ants, which may teach us that grace of divine providence and Christian policy, in laying hold on our occasions and opportunities, and which, though they be not strong people, yet provide their meat in summer : and no doubt, we should be fighting with our spiritual enemies, while it is day, for the night cometh wherein no man can fight : actions done in season add a great deal of lustre and perfection to them, every thing being beautiful in its season. Secondly, There are the conies, who may teach US that grace of denial, to distrust our own strength in the day of straits, to run unto him who is that munition of rocks, when the blast of the terrible One k as a storm against the wall? for they being a feeble people, make their houses m the rocks • and no doubt, atheism

and idolatry, are the two great impediments of mortification; too much confidence in ourselves, which is idolatry, and too much diffidence in God, which is our atheism; moreover, we may go to the locusts, which would teach us that primitive grace of unity, for though they want a king, yet they go forth in bands. And lastly, We may go to the spider, which may teach us that grace of spiritual-mind-edness, and of aspiring after those sublime and excellent things of God, for they are in lings' palaces. And O ! to be more conversant with heaven, and those things that are above : this would make us distaste these lower springs, and they would be to us as the waters of Marah.

But to come more particularly to the words, you have many precious things concerning mortification, holden forth, which is that precious and cardinal grace, of which we intend at this time to speak ; you have the infinite advantage of this grace held forth, viz. That such do meet Avith divine intimation of their interest in Christ, and that they are Christ's, which is indeed the high elevation of a Christian : and this is clear from the words, that such an one may from this gather, that his name was written in the ancient and precious records of heaven. And no doubt, little divine wrestling with our corruptions, makes us to have the extract of our peace so often withdrawn to our sense: there is this held forth concerning it—the extensive nature of mortification, that a Christian ought to mortify the flesh, which is original sin, which is so called, not only because of that woeful knot of amity and affection that is betwixt us and our lusts ; hence that word, No man ever hated his own flesh ; (O ! these invisible knots of union that are betwixt us and our lusts ;) but it is so called because sin hath contaminated the whole man, so that from the crown of the head to the sole of the foot, there is nothing that is not defiled ; as likewise, because during our abode in those tents of mortality, we must have this woeful and sad companion, and there is an unchangeable and unalterable decree of heaven, that during our time of minority, we should have that bad associate: but more, a Christian should mortify his affections, which are his predominant lusts, to which our affections are so much joined, and our soul doth go out so much after ; as also his lusts, which are the first motions and risings of corruption within one, and withal, may comprehend the eschewing the first shadows and appearances of evil, Prov. iv. 14, 15, Enter not into the path of the wicked, and go not in the way of evil men, avoid it, pass not by it, turn from it and pass away. Our mortification should be as much of our invisible idols, as our visible idols.

There is this likewise held forth, the difficulty and painfulness of this work, under this notion of crucifying, which was one of the most painful deaths. We conceive that there are many who are of that man's humour, who, wallowing upon the grass, cried out, Utinam hoc esset laborare. There is (no doubt) more difficulty in this, than we apprehend; we must not lie in the bed of ease, if we intend to be mortifying Christians ; we must wrestle as princes with God, till we prevail. The longsomeness of this work is also pointed at, under the notion of crucifying, it being a longsome death. We can-

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not ordinarily fight and triumph in one day ; that ambitious letter or' Caesar's will not hold here, lii'i, r'n/i, r'iri .- w< must die mortifying' and struggling with our corruptions, and wh n one of out feet is within the borders of eternity, w< must be Bighing out that lamentation,

0 wretched man thai I <nn, &c. You have also the intensive nature of mortification, that a Christian Bhould he content v. it!' nothing but the death of his lusts, which is held forth in that word, crucify. O to bind ourselves with a holy oath and vow, not to dw< !1 in much contentment, till we have gotten the life of our predominant lust ; we must not give our idol quarter, upon the most plausible and fairest terms of subjection, Otherwise, if ye do, I shall not say that word, which the prophet spake to Ahab, that your life shall go for hit ; but sure I am, that confederacy shall be broken, and likely not without many sorrows to your spirits. There is this lastly, The certainty of this victory, held forth in that word, They have crucified j it is here in the preterite time a it were already accomplished and brought to pass; and no doubt, this may make us to rejoice, with hoy unspeakable, and full of glory, that once we shall have a triumphant song put in our mouth.

Now, before we speak unto any of these, we shall speak to some few things previously to be known: we shall not dwell long in pointing out the nature of mortification ; we conceive it is this. It is a divine quality of the immortal soul, derived from the efficacy and virtue of Christ's death, whereby the strength of sin is impaired and its dominion taken away, so that we do not totally, nor with full consent yield ourselves unto that iron yoke of our iniquity : neither shall we stand long to prove, that it is your duty to be much in the practice of this duty; it is clear, not only from Col. iii. 5, Mortify therefore your members which on- upon the earth, &c, but also from

1 Pet. ii. 1:5, 10. and 2 Cor. vii. 1. It ought to be our great design and aim, to bring all those things in subjection, which stand in opposition to Jesus Christ ; and it is the noble prerogative of those young men, 1 John, ii. 13, 14, that they have overcome that wicked one, and have in some measure trodden Satan under their feet.

lint we shall speak a little unto this,y/r.s/, Whether or not a Christian can fall again to the committing of that sin, which once he has mortified and repented for, and withal, has received an act of pardon ? "We conceive indeed, (so far as we know) there can be no explicit proof given of such a case in Scripture, that ever any of those that were heirs of the grace of life, did fall into that sin which they had once mortified, and repented of: but, however, we are confident to aver, that it is not inconsistent with a gracious estate ; which we conceive is clear, not only from God's names, but from his promises, and from his commands : doth not that name, that he is a healer of our backalidings, anda repairer of our breaches, and that name, ll> /rill multiply In pardon, speak out that a saint's relap>ing into a mortified sin, doth not put him without hope? Isa.lv. 7, Hos. xiv. 4 ; but that he may have confidence that he shall not die 1 , but live and declare the wondrous works of the Lord, though God may speak that word unto him, which Absalom spake unto Hushai, It thin thi/ !i)i</>ir:-s to thy fri, ml y Ami withal, do not his promises

speak this, Jer. iii. 22, I will heal four backslidings f And do not his commands speak it? Jer. iii. 1, 12, 14. 22; how often is backsliding Israel exhorted to return ? And he who imposed that commandment upon us, to forgive our brother until seventy and seven times, if he return and repent, will not hi = bowels be moved within him, towards a backsliding heifer ? But withal to provoke you to beware of that sin, to sin after repentance and mortification, we shall propose these thing-: First, Such a sin doth create and beget much hardness and stupidity of heart,, so that our own backsliding* do reus, and become not only our sin, but our punishment: and when God hath tpoi " / hould we again turn to folly f Se-

condly, There is this to dissuade you, that such apostacy as this makes a Christian to lose the sense and comfortable assurance of his interest, so that sometimes he will be even razing (as it were) the foundations. 0 but backsliders in heart are filled with the fruit of their own way, and are made to walk in darkness, and to hate no light: It is much for a Christian to keep fast his hands, when after this manner he hath lost his feet.

Such an one doth ordinarily give much reins and much libertv to his corruptions; that is indeed their year of jubilee and release, as is clear from Jer. v. 0, where the-e two are jc.ned : and may not the nature and aggravating circumstances of that sin make you to eschew it ? Is it not a sinning against light ? Is it not a sinning against God, after he hath appeared unto you twice ? So that this mav be the manner of your bemoaning yourself—If it had been an enemy that had thus done, O Lord, thou mightest have borne it; but that it should be one whom thou didst condescend to make thy familiar, and to take sweet counsel together with him, that hath lifted his heel against thee—this, no doubt, is an iniquity of a deep dye : and we shall only say this, that it is imprinted upon the effigy of godly Judah, Gen. xxxviii. 26, that after his fir.->t fall with Tamar, he knew her again no more. And no doubt it were your advantage to obey that counsel, Let him tAat ttandeth, lake / fall.

Now that which secondly, we would speak to, is, to propose some things to you, by which you may know your growth in mortification, since there are many that delude themselves in this, Bupp that their lasts are really mortified, when they are but sleeping, and that they are really cast out, when they only go out for a season : those are they that are pure in their own <•,;<

And before we shall speak any thing to this, we would have you consider these thii:_ That there may be a

growth of leaves where there is not much growth of fruit,, a plentiful measure of profession, and yet much barrenness in practice : there are some whose leaf doth not wither, though their fruit doth much decay, who hav? many specious appearances, and yet cannot say that the ro<^t of the matter is with them : and withal, we would say, that there may be much real growth to the fruit, when there is not much in the root, so that though we spread forth our branches, vet we do not ca-t forth our root as Lebanon. We grow some times more in prayer, and knowledge, and joy in the Holy Ghost, than in mortification and humility, though there be a promi-

siMitrri Ai. UAHK.wii:.

both their growths, Hosea xiv. 5, (!. Now there is in this, secondly,

That wo would have you knowing, that there is a divine necessity for Christians to grow somewhat in all the graces of the Spirit, and in bring forth fruit even in old age ; to be advancing in mortification, to be ascending up in a divine conformity with God, till we .shall he made like unto him. We confess indeed, there are some sad interruptions, when we almost forget that we were purged from our old sins, but this necessity of growth appears from this, that Christ is the head of believers, and they his members ; this similitude the apostle useth twice to express a Christian's growth, Eph. iv. 15, 1<>, Col. ii. 10. And (no doubt) since Christ is the head, and we the members, we must grow till there be a divine conformity and resemblance betwixt us and our head, and are not we predestinated unto this divine and noble end? Rom. viii 29. And must not we purify ourselves, and endeavour to wash ourselves from our spots, through that precious blood of sprinkling, that me may be holy, as he who hath called us is holy ? And more, this is one end of that fulness, which was communicated unto Jesus Christ, our precious head, even to make us complete, Col. ii. 9, 10. And as his fulness is for our growth, so our growth is for the making up of his fulness, Eph. i. 23. Mystical Christ will not be complete, till once all his members grow up to the stature of the fulness of Jesus Christ j and so from that, there is such an invisible knot of union and supernatural relation betwixt us and Christ, that a Christian must grow ; and if once the first draughts and imperfect lineaments of Christ's image be engraven on the soul, he will bring it unto perfection ; since this is his noble prerogative, that his work is perfect. There is this also, that speaks a necessity of a Christian's growth in mortification, and all the graces of the Spirit, that the faithfulness of all the persons of the blessed Trinity is engaged for this, and is laid in pawn : it is clear that the faithfulness of the first Person of the blessed Trinity is laid in pledge, from Psalm xcii. 14, 15, They shall still bring forth fruit in old aye, to shorn that the Lord is uptight or faithful. Which we conceive doth relate to that promise made by the Father to the Son, in that ancient and eternal transaction, Isa. liii. 10. And is not the faithfulness of the Son laid in pledge ? Is not this commandment of the Father laid upon him, That of ail th.it are given t<> linn, lie shall lose none,but should raise them up ai th>- last dag ? John vi. 39, 40, So that Christ must be answerable for his charge, he must present all the gifted ones unto the Father, which presupposeth their growth in grace, and their being mad i/hJ for lb,- inheritance of the saints hi light. And is not the faithfulness of the third Person of the blessed Trinity likewise engaged in this, in that it is his great work to apply Christ's purchase, to reveal unto vis the whole mind of God, and to communicate all things that are needful for us to know, and to guide us in all truth ? John xvi. 13. And if this be his first work, will he not accomplish it, and bring it unto perfection ? All which great works that are committed unto the Holy Ghost to do, have that sweet and precious result, Growth in grace. There is this thirdly. That we would have you knowing, that there are some graces of the Spirit, of whose growth, before we

can judge, there must be a time allotted; grace is not like the grass of the field, which groweth in a night, and perisheth in a night. It is a woeful practice amongst many, they begin to search their growth, before they have well begun to grow : we would rather counsel you to grow, than to search your growth ; though it is indeed a Christian's duty to take notice, To go up early to the vineyards, to see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth ; this is clear from Song vii. 12, and from Psalm lxiii. 8, where David taketh notice not only of his following after God, but that his soul did follow hard after him. But if in this we may allude, we shall say this unto you, Judge nothing before the time ; let your graces grow before you judge of their growth. And there is this lastly, that we would say, that growing in grace, and the fruits of the Spirit, are a mystery that is more taken up by faith than by sense : we must grow by faith, and by faith we will best discern, especially under desertion, when we are walking under a cloud, and Christ carves out bitter things unto us. We confess indeed, when we are dandled upon his knee, and our cup of divine consolation is running over, and he covereth a table to us in the wilderness, then our growth may be known by sense.

But as to the question we proposed, we shall give you these evidences of your growth in mortification ; there is this, first, Those that do grow are admitted to read their names in those ancient and precious records of heaven, and to know that they were engraven upon his heart before ever the corner-stone of the world was laid. This is clear from Rev. ii. 17, and 2 Tim. iv. 8. And the ground of it is this, God lets those who are wrestling as princes with their lusts, and enduring the heat of the day, see a sight of the crown, and of that eternal felicity, that so they may endure the good fight of faith, and persevere to the end, that they may obtain that crown of life.

And there is this ground of it also, because such are much in the exercise of those two cardinal and architectonic graces of the Spirit, faith and prayer, by which much divine familiarity and fellowship with God is attained, and so faith doth increase with the increase of God.

There is this second evidence, when our lusts have not such power to disturb us in holy duties, as in prayer, hearing and meditating: if you have dispossessed those unclean things, and can go about those duties with a great deal of more divine serenity and compos-edness of spirit, this is a token for good ; but if this be wanting, it is an evidence of no great growth in mortification, as is clear from Jer. xxiii. 11, and Ezek. xxxiii. 31. And we conceive, that this is an evidence of growth in mortification upon these two grounds, 1. A Christian that is much a victor in this blessed warfare, is oftentimes under the dreadful impressions of the majesty and holiness of God, by which those sinful stirrings and motions of his heart are much abated, by reason of his terror, he cannot endure himself to be with the fool, in the ends of the earth, because such a one hath power over his spirit, and rules over it, so that he is not like a city broken down and without walls. O but it is much for one to subject all

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his thoughts to the obedience of Jesus Christ, to have nothing within him that lifts up the heel against the knowledge and excellency of Jesus Christ ! And, by the way, it is a woeful and irrational evil, that we lodge Christ in our face, and in our mouth we speak of him, and seem to love him, but we lodge idols in our heart, that glorious and excellent mansion, which should be kept for that excellent guest, that immortal Kin<i of'glory, who is the light of the higher

hou-

There is this third evidence of growth, to be much in exalting and magnifying of Jesus Christ, and lifting up of that burdensome tone of his praise ; this was an evidence of Paul's growth in mortification, Rom. vii. i2.">, 1 Cor. xv. 56, 57, 58. O but if one hath really tasted of that noble thing, mortifying and pardoning grace, his soul will esteem Christ matchless, and a divine necessity of speaking out his praise, and setting him on high, will lie upon him. There are two special times when Christians are put to a divine non-plus in speaking out of his praise, and are constrained to cry out that word, Psalm Ixv. 1. Prat* waits for thee: or is silent, that is, cannot be expressed. There is that time when a Christian is Caught up, as it were, unto the third heaven, and hath some eminent discoveries of God, then he is constrained to cry out. Exalt thyself, 0 Lord.: the Christian's thoughts are so high of him, that there can be no expressions found suitable unto his worth. And we confess indeed, it is hard, if not impossible, to commit any hyperbole in commending of him. And there is that second time, when Christians are able to turn the battle to the gate, and in some measure to conquer their spiritual enemies ; then are they put to this, Who eon him, mho is by infinite do i our blessing and praise f

Sometimes a Christian is put to that spiritual posture and heavenly frame, that he cannot make language of his thoughts of Christ, that though his heart could indite a good matter concerning the king, yet his tongue cannot be the pen of a ready writer.

There is a fourth evidence of a Christian's growth, when he hath more spiritual di-coveries and insight into his corruptions, and is more wrestling against them : and we would have you consider these two things: 1. That discovery of bosom and invisible hi>t<. is that which we mainly take to be meant in this evidence, and witling against them. And there is this, 2. That all our victories over our lusts, should increase our antipathy against sin. and make us to be zealous, till we once shall obtain a complete victory, and shall have accomplished our warfare.

There is a fifth evidence of our growth, when the remembrance of our former lusts and idols, doth not provoke desires after the enjoyment of those things again, but rather doth provoke the exercise of sorrow, that ever that should have been our lot, to have been under the dominion of such lusts and idols. () but there are many, to whom remembrance of their lusts will provoke their affections, Bzek. xxiii. 1!», 21. And t!ii- -peaks much Strength of love, that the picture of his idols Bhould so much inflame him, and gain his affections : () I but looking upon our old sins with an affectionate eye, speak- little growth in mortification.

SPIRITUAL WARFARE. S2 ( J

There is this last evidence of our growth, our high and majestic thoughts of Christ and his word : for if once our humour be purged out, we shall then, as new born babes, desire the sincere milk of the word. And I am persuaded, that as one doth obtain success in this precious warfare, he doth ascend in his spiritual conception of Christ: such an one is endeavouring that evangelical and heavenly-capacity of affections, to have them all confined unto Jesus Christ, that precious and excellent object. O ! but one sight of Jesus Christ, in his matchless and transcendent comeliness, to behold that divine contemperature, harmony, and conjunction of all spiritual graces that are in him—would it not provoke us to cast away our idols, to the moles, and to the bats, and should not they lose their beautiful hue and image ? O for eternity to contemplate that infinite majesty that is in him, sweetly contemperate with his loveliness! so that we may say, there is both majestic lowliness, and lowly majesty in him ; to see likewise his infinite highness, and his matchless condescendency; to see his absolute sovereignty, and his unparalleled humility; those things, if once they were attained, might make us to cry out, Who would not love thee, O King of nations ?

Now, that which we shall lastly speak to, shall be this, to show unto you those things that speak and prove our soul-union and heart-conjunction with our idols, that so we may be provoked to the mortification of them. There is this, 1st, that we embrace our idols after frequent convictions of the disadvantage of them ; that after they have been seen in their own native colours, yet we dandle them upon our knee, like that word, Jer. 1. 38, They are mad upon their idols : demented in their pursuit after them. And (no doubt) this speaks of a most unmortified frame, and one filled with the love of idols. There is this, Idly, that speaks our embracing of our idols, upon small tentations, like that, 2 Sam. xii. 2, 3. There are some tentations of our lusts to gain our affections, and some to gain our judgment; and to sin without the proposal of some great advantage, or some solacing delight or pleasure, speaks us most strongly united to our lusts. There is this, 3dly, that speaks that infinite toil and labour that we expose ourselves to, to satisfy our lusts—you will see it in Ecclesiastes ii. where Solomon, making pleasure and carnal joy his idol, is put to much toil to satisfy it. And believe it, it is more easy to mortify your lusts, than to satisfy them, for that is impossible work. Our idols have two daughters that still cry, Give, pive : our idols are like the grave, the barren womb, the earth that is filled with water, and the fire, which never says, It is enough. Our idols have two attendants, impatience and diligence. We wiil weary ourselves in the fire, to obtain satisfaction for our lusts ; and if we do not attain it. we will curse our King, and look upward. There is this, Athly, that speaks our soul-union to our idols, and it is embracing of them, after application of threatenings against those who should embrace that sin ; and to commit this sin with lifted up hands, is indeed to sport with the justice of God, or rather to put a bill of defiance in his hand, supposing that we are above the reach of his justice and power. And there is this bthly, that speaks our soul-union to idols, namely, our

killing of convictions, which tend to the discovery of the sinfulness of .-in, and pressing upon us those duties by which we attain to the mortification of them : and is it not certain then, that we kill our convictions in the birth, and make them to prove abortive? Love to our idols is that which kills our convictions, and our killing of our convictions is the mother of our love to our idols. And there is this, kutly, that speaks our soul-union with our idols, namely, those anxious sorrows when we miss the enjoyment of our idols— we are then ready to cry out, It it better for ut to dl. . than to Her. And oftentimes, when our idols are taken from us, and are laid in the grave, our living lusts sit down and lament over the grave of our buried idols, crying out, Ah, my lord! And since there are such invisible and woeful knots of union betwixt us and our idols, we should endeavour to have all these knots loosed, and to have our souls united to him by these two precious and golden chains of faith and love, and have our hearts a Bethel, a house for God, and a temple for the Holy Ghost, and not a Bethaven, an house of idols, and a cage for all unclean birds, that our spirits may be mansions for that eternal Spirit, and he may have an arbitrary power over us, and a negative voice in conducting us to heaven.

SERMON III.

Gal. v. 24. And they that are Christ's have crucified the flesh, with the

affections and lusts.

Mortification is that precious duty imposed upon man, not only by the law of nature, but by the royal and excellent law of grace. Doth not the law and light of nature instruct man thus, It is better to hill than be killed ? And certainly, unless a Christian be the ruin of his iniquities, iniquity shall certainly be his ruin : we shall either sin" a song of triumph over our lusts, or our lusts shall sing a song of triumph over us. And doth not that royal law of liberty and grace enforce this upon us, while it desireth that toe thould crucify our mend" rt which art upon the earth, and be aspiring after a divine conformity with the image of the invisible God ? Though we conceive there be some, that if they would retire themselves a little, to behold those subtile and invisible actings of the mystery of iniquity, within them, and those deep devices of Satan, and how many strange lords besides Jesus Christ, exercise dominion over them, they might be constrained to put in their Amen unto that truth, That it it eaeg f>r " ca mel to poet through the eye of a needle, than for such un-mortified Chrutume, m many of us are, to enter into the kingdom of dud.' It is better for us to dwell in the house of mourning, than in the house of mirth : we may say of much of the carnal joy that is amongst us, Such laughter it mad, and tuck mirth, what doth it 9 \\'i- iiuiy wish for some retired cottage in the wilderness, where we

may go aside, and spend our seventy years in the bitterness of our soul, and account it marvellous loving kindness, if we shall obtain hope in our end. It is without all debate, that the general and universal evil of our days is, that Christians are so little in the exercise of this precious grace of mortification : we think, we take a greater degree of latitude in our way to heaven, than that cloud of witnesses which went before us, did adventure to take. And it is certain, that if one from the dead were admitted to write commentaries upon the disadvantages of satisfying the lusts of the flesh, they would point out marvellous hurt and infinite loss in exercising any of those. As likewise, if any from above were admitted to write upon the advantages of crucifying the Jlcsh, with the affections and lusts thereof, what precious commendation might they give to those that are exercised in those low, but exalting works of mortification ? Believe me, this is most certain, that it is easier to mortify your lusts, than to satisfy them : for we conceive, that one who is spending his precious time in the satisfying of his lusts, doth spend his time betwixt those three: 1st, The impatiency of his lusts, which still cry out, Give, give. 2dly, The impotency and weakness of the means he hath to satisfy such lusts. And, 3dly, The conviction of the impossibility of satisfying the insatiable desires, and infinite lusts of sin. Anxiety and sorrow are the constant attendants of a man that is not studying to crucify his lusts and affections : and certainly, if we may allude to that word, Jer. xlviii. 10, Cursed be he that keepeth back his sword from blood, he is cursed that doth not endeavour to crucify and bring low the seven abominations of his heart, that we may, with Napthali and Zebulun, jeopard our lives unto death in the highest places of the field, that there might be none of our lusts to cry out within us, The bitterness of death is past, but may endeavour to cut them in pieces before the Lord. We conceive this work of mortification is the most pleasant exercise of a Christian, if not in its own nature, yet in its fruits and effects.

Now, before we shall speak any thing unto those things which we proposed to speak of at the last occasion, we shall speak a little to this—what is the reason that Christians' resolutions and purposes to quit such a predominant lust, and to forsake such an idol, do oft-times evanish without any fruit ? All these cords of divine resolution by which they bind themselves, are but as tow and flax before the fire of temptation, they decreeing many things which are not established : and we confess, this is so incident an evil to God's own, that sometimes they are resolved in nothing so much as this, to resolve no more ; they (in a manner) give over the duty of resolution, because they are short-coming in the duty of performance ; and we conceive, that this is occasioned either through this, that Christians do not resolve upon the strength of a Mediator; or, if they do resolve upon his strength, they are not much in the improvement of it for the bringing low of such iniquity : and we conceive, this was the ground that Peter's resolutions were brought so low, and were blasted; and this was somewhat pointed at, Isa. xl. 30, 31, where it is said, Even the youths shall faint and be weary, and the young men shall utterly fail. The greatest natural abilities, which might help

men to run, and not to be weary, and the most promising evidences from themselves shall fail and be blasted, But (as it it in verse \\\) they that teaii upon th* LordthaU return their strength 1 even those who are denied to their own strength. And we conceive, that there are these two great mysteries of Christianity, 1st, To resolve so, as being convinced of this, that we are not able, as of ourselves, to think one good thought. And, 27///, which is a little more mysterious to believe, that Christ's strength, laid hold on by faith, is as effectual for the crucifying of such a lust, as if it were our own proper Strength and excellency. Certainly one that hath once swallowed this camel of Christianity, needs not strain at the lowest gnat of it. We would onlv say this by the way, study to flee comparative resolutions ; for ordinarily these are much blasted, as was clear in Peter, Thowjh all should forsake thee, yet I mill not. Study to be positive in your resolutions, but beware of comparisons.

This is likewise occasioned through this., that ordinarily they determined the mortifying of such a lust, rather with their light than with their affections: as it is sometimes the exercise of a Christian, when he goeth to prayer for the mortifying of such a lust, his light prayeth more than his affections; and sometimes it falls out, that -when light and judgment are praying for the mortifying of such an idol, affection, as it were, entereth a protestation against the granting of such a desire, and (in a manner) saith, "Lord, mortify not such a lust." This, we conceive, was the case and practice of those who are made mention of in Ezek. xiv. 4. 5, who come to enquire of the Lord, having their idols in their heart. "We may put our idols from our mind, but have our idols in our heart, when we come to seek the mortification of them. And we would only say this unto you, when ve begin to resolve, study to have your souls under a divine impression of the sinfulness of such a lust. We conceive, that the ordinary time of a Christian's resolution is, when he is blessed with the dew of heaven, and is admitted to taste of its sweetness ; and oftentimes the resolutions of Christians are rather according to their present frame, than according to that which probably will be their frame ere long : and this is the occasion that Christians who are big in their resolutions, are often short and detective in their performance? ; or else we esteem it to be occasioned through a Christian's being too much given to slothfulness, and that woeful idol of self-indulgency. .Men resolve fair, but do not accomplish their vows : this is clearly pointed at, not only in Prov. xiii.

4 where it is said, The sluggard desireth, but //>• hath nothing; but more clearly, Prov. xxi. 25, The desir\ of the sluggard tlayeth him. And the reason ;- subjoined, because hie hands refust /<< labour. It is most certain, that except a Christian 1 i diligent, he can never be a mortified Christian. .Mortification is not attained with ease, we must travail in pain, and have the pangs of the new birth, before Christ be formed in us.

And there is this, lastly, which doth occasion it. Christians do not propose to themselves a sublime and divine end in mortifying of their lusts. And certainly, we conceive, this is the most ordinary and incident case unto his own—wc either propose this end in the

mortifying of our lusts, that we may have somewhat whereof to glory, and to make mention of our righteousness, even of ours only; or else we propose this carnal end of studying, to have a name continually amongst the living in Jerusalem, lest that inward mystery of iniquity that is written within us, be engraven on our foreheads: and 1 think certainly that name may be engraven upon many professors in this age, which Jude giveth them in the 12th verse of his epistle; he calleth them, Twice dead, that is, not only dead in reality, but that through the deceitfulness of sin, they had even lost any name of living they likewise had ; so that it was also evanished and gone away. I am persuaded, that were we known one to another, as we are known to him who hath the seven eyes that run to and fro through the whole earth, no doubt we should wonder at the boldness of our hope, and laugh at the strength of our delusions.

Now, that which first we proposed to speak of from the words, was this, the advantages which a Christian hath by the mortifying of his lusts, and being continually exercised in this precious warfare ; and (as we cleared at the last occasion) the advantage of a mortifying Christian was this,—ordinarily such a Christian doth live under the impression of his interest in God, and is admitted to read his name written in the book of life: now this is clear from Rev. ii. 17, where he saith, To him that overcometh, who is in the way of overcoming, will I give a white stone, and in the stone a new name written, which no man knoweth, saving he that rccciveth it: as likewise from Rev, ii. 11, He that overcometh shall not be hurt of the second death : as also from 2 Tim. iv. 8, where these two are sweetly conjoined and linked together. And it must certainly be so, that a mortifying Christian is one that liveth under the divine impression of his intei*est in God, not only because of this, that one who is not mortifying his lusts, as it were, doth darken his hope, and obscure his evidence; but every day's intermission of mortification being, as it were, a score drawn through the extract of our peace with God ; so that, in process of time, that precious extract of peace be-cometh illegible unto us. And we shall say this, that a Christian, who can keep the faith of his interest without the exercise of mortification, may suspect the reality of such assurance. Mortification and assurance die and live together, are weak and strong together: but likewise it must be so, because of this, that ordinarily God re-wardeth a mortified Christian with the intimation of his peace, he takes him into the eternal purposes of his heart; and the secrets of his counsel, and lets him see his name written in the records of heaven, lest he should faint in the day of his adversity, and so prove his strength to be small: did ye never kno -hat such a thing as this meant, that when ye were most serious in the exercise of mortification, ye were admitted to behold that excellent and prec'ous hope ?

There is this second advantage that a Christian hath by being continually exercised in this blessed warfare, namely, mortification is that grace, which keeps all the graces of the spirit in action and exercise : it is that superior wheel, at the motion of which all the inferior wheels do move ; and (if we may so speak) mortification is this, it is all the graces of the Spirit combined in one, and exercis-

ing themselves in one divine act: faith is exercised by a mortified Christian, not only in this, in drawing furniture from Jesus Chrirt, who is our head ; but likewise, in that it is the defensive piece of armour, it being called, The shield of faith, by which we quench the fiery darts of the devil. This war will not proceed with much advantage, if faith be out of the field. So also, the grace of hope is exercised by a mortifying Christian, for this is its exercise in this blessed warfare, to hold up the crown of immortal glory in its right hand, with that motto engraven upon it, He that pereevereth to the end, shall be saved, and obtain this crown of lift ; which is the great encouragement of a Christian in this exercise. Likewise the grace of watchfulness is exercised in this blessed warfare; for watchfulness (if so we may speak) is the centinel of the Christian, that Btandeth upon the watch-tower, and giveth warning unto a Christian of the motion of his adversary : watchfulness warneth us when first corruption begins to stir; so the grace of love is much exercised in this blessed warfare; for a Christian, where he beholds that divine and unsearchable compassion of Jesus Christ, which he exerciseth towards love, in upholding it under its straits, so that when the archers shoot at him, and do grievously wound him, yet his bow should abide in strength ; this makes the grace of love to burn and live in a Christian. And, lastly, The grace of prayer is much exercised in this blessed warfare; for when faith begins to die, and hope begins to lose its courage, when watchfulness begins to sleep, and love begins to be remiss, and to wax cold, then prayer, as a flv-ing cherub, cloth go to the Captain of our Salvation, and desireth that he may help them in the day of need. Prayer is the sweet correspondent of the Christian betwixt heaven and earth. Prayer stayeth upon the mount with Christ, when faith and watchfulness are in the field with our corruptions and lusts that are in us. And we shall only say this by the way, I know not whether a Christian be obliged to Jesus Christ more for justification or for sanctifica-tion : but, we conceive, it is better to conjoin these together, than to compare them one with another.

There is this third advantage that a mortifying Christian hath, such a Christian doth most ordinarily meet with most divine solace, and intimate communion and fellowship with God : such a Christian is admitted to taste of the honey out of the rock, and to be satisfied with the finest of the wheat. Would ye know the reason ■why you have not been in heaven these many days ? It is this, ye have not been fighting these many days. Now this is clear from Rev. ii. 17> where the promise is given to the mortifying Christian, that he shall taste of the hidden manna; which is the sweetness of Jesus Christ: as likewise Rom. viii. 13, Tfye through the Spirit <lo mortify the deeds of the body, .'/<' shall live; as also, Rom. vii. 24, compared with verse 25, where wrestling Paul doth receive songs of everlasting praise put in his mouth : Would ye know the person that is admitted to sing one of the songs of Zion, while he is in a Strang hi no"? It is the mortifying Christian, for when he is in the pursuit of his enemies, he is then admitted to put out his finger, and taste of the honey, that his eyes may be enlightened. There is a

mortification that is pleaded for by many in these days, whose highest advancement in this precious grace doth not consist in that which it is, in knowing and being convinced of, and mourning over sin ; but this is their mortification, that one should be dead to the sense and conviction of sin : we shall pass no other verdict upon such anti-nomian mortification as this, but only this, it is indeed the mortification of godliness, it is a crucifying of repentance and holiness, it is a killing of the new man within a Christian ; as likewise a quickening of the old man in its lusts and affections. This mortification is no other thing than Satan transformed into an angel of light; and this is a piece of the new gospel, which is so much preached in those days, which if an angel should bring from heaven, we ought not to believe it: this is no new light, but old darkness, covered with the vail of a glistering light. O ! study to be much under the impression of the bitterness of sin, that so ye may taste of the consolations of the Holy Ghost.

There is this fourth advantage that a Christian hath by being continually exercised in this warfare, which is, that such a Christian hath distinct and perfect discoveries, not only of the deceitfulness of his own heart, but also of the subtilty of corruption and sin that doth assault him. A mortifying Christian is a most experienced Christian; this is clear, all along, Rom. vii. where wrestling Paul hath so distinct discoveries of himself, as he saith, There being a lam in his members rebelling against the law of his mind, and bringing him into subjection, and certainly there is much precious advantage that redounds unto a Christian by being convinced of the deceitfulness of his own heart, and of the mystery of iniquity that is within him, for such a Christian doth attain to the exercise of the grace of humility; for when he beholdeth himself as in a glass, he crieth out, Woes me, I am undone. I think it is in some sense lawful for Christians to practise much of Peter's divinity which he had, Luke v. 8, Depart from me, for I am a sinful man. Not that it was well argued by him, but it spake out the high apprehensions he had of the holiness of God, and the low apprehension he had of himself: as likewise such a Christian is much denied to his own strength, and so is necessitated to go unto one on whom his strength is laid; as likewise, such a Christian is much in the exercise of the grace of watchfulness; he is not ignorant of the devices of Satan, which make him to stand continually upon his guard, lest he be overtaken with the snares of the devil.

There is this fifth advantage that a Christian hath by being much in the exercise of mortification,—he doth attain to much divine conformity with God, and is made a partaker of the divine nature of that invisible majesty. This is clear from Rev. iii. where that promise, I will clothe him in white, is in part accomplished to a Christian, even while he is in this valley of tears. And certainly this is the compend and sweet epitome of all Christian advantages, to be made like unto the majesty of God ; and it is not a conformity unto him for a day, but such a mortifying Christian is most constant in keeping the divine lineaments and spiritual characters of that precious image undefaced in him, as it is promised, Rev. iii. 12,

SPIRITUAL WARFARE.

Him that overeometh, mill I make a pillar in the temple of m§ God,

and he thall no more go OUt. And certainly that promise of stability is in part accomplished to a Christian, even while he is here below. What could a Christian desire more than this, to be admitted to partake of the image of the invisible God, and to be made like unto him.

There is this last advantage that a Christian hath by being constantly xercised in this precious w< '• of mortification, and it is tin- such an one hath his antipathj and hatred against against sin much increased. Would you know the Christian that liveth under the impression of the sinfulness of sin ? It is the mortifying Christian. I think that vain distinction which papists have of mortal and venial sins, Christians in thei. practice do much allow and commend : some sins seem venial to them, which to commit and exercise they take a latitude to themselves ; as may be clear in this, a Christian will without much difficulty, if he be not tender, commit such things as are not consistent with the exercise of grace within him ; he needs no other toleration but this, to have this made out to him, that there is a consistency betwixt such a lust, and the living and spiritual nature of grace within him : but, no doubt, if we argued right, Ave should be provoked to desist from sin, even from the disadvantages that attend the pursuing after any lusts.

Now that which we shall speak to next, shall be this, what disadvantages a Christian hath by an interruption of this spiritual warfare, and not being much taken up in the exercise of mortification. If this question were proposed to many, When they did last set some hours apart to mortify their sins ? the most part should be put to a non-plus, not knowing the last time when they were exercised in this precious warfare. And I would only say this, a Christian that can interrupt the work of mortification for some weeks together, may either suspect that grace is groaning within him with the groanings of a deadly wounded man; or else, that he is not at all begotten unto a lively hope; there is no furlough nor discharge in this warfare, but we must fight till once the one foot be within the place of everlasting delight.

There is this second disadvantage that attendeth a Christian who interrupteth this warfare, and it is this, that ordinarily such a one doth contract much hardness and impenitency of heart ; this was clear in the practice of David, who, when once he intermitted this Mar, could write a letter to the killing of godly Uriah, and no mention of smiting of heart. This is certainly a coi stant attendant of one who is not mortifying himself, he maketh his heart die 08 a ttone mithin him. The mortifying Christian keeps his holy seal within him, he hateth //<v garments spotted iritlt the flesh : would ye r ! the original and rise of hardness of heart in these days amongst us? It is this, Christians are not much in the exercise of mortification. And 1 believe the gospel hath been preached nigh six thousand years, and it is much to be debated, if ever unbelief and hardness of heart were so universal disease among Christians, as in these days; we think to win to heaven by guess, which maketh us so little intend this blessed work.

SPIRITUAL WARFARE. S3J

There is this third disadvantage that a Christian meets with, by the intermission of this warfare, namely, that ordinarily such a Christian hath his lusts most reigning and lively within him: sin will gather more strength by the interruption of one day's exercise of mortification, than ye can prevail over by wrestling with it many days. This is that subtile dexterity of sin, it can recruit itself in few hours with much ease ; and certainly, if ye be not constant in this warfare, it is like ye will not sing many songs of triumph over your lusts : he must be constant in this fight who would be a tri-urnpher in the fight: how long is it since ye set up an Ebenezer to God, saying, Hitherto hath he helped me ? And when did ye set up trophies and monuments of your victory ? We think, the Christians of this age leave fewer and less trophies of their victory in their way to heaven, than ever any that went before them.

There is this fourth disadvantage that a Christian hath, by the intermission of this warfare, and it is this, that ordinarily such a Christian liveth without sight of return, and overcoming at the last. A Christian who interrupteth this exercise of mortification, fighteth (as we speak) with a doubtful war, not having determined whether the fight shall be in his favour or not; there is somewhat of this pointed out in 2 Tim. iv. 8. where Paul, fighting in an agony, as the word importeth, persuadeth himself, that he shall have that crown of righteousness, which is the suitable reward of a conquering Christian. And believe me, I know not what shall afford a Christian more Christian peace and consolation than this, To believe that he shall put all enemies under his feet, and make them his footstool.

There is this fifth disadvantage that a Christian interrupting the exercise of mortification hath, and it is this, that ordinarily such a one, when he is passing through the first and second gates of death, and when he is to render up an account of his stewardship, hath least persuasion of his interest in God. Would ye know the reason why Christians die with so little faith of evidence ? It is this, they have not been much in the exercise of mortification. Certainly the conviction of shortcoming in this duty, and the apprehension of eternity and of approaching judgment, are two sad companions together. I think next to justification and faith in Jesus Christ, which is the King of all our consolation, a Christian hath most peace in the work of mortification, in the day when he shall be standing upon that utmost line betwixt time and eternity. O ! what consolation had old Paul, when he spake these words, when he was ready to be dissolved, / have fought the good fight of faith ; I doubt much if ever Paul sang a song of praise upon a higher key, than when he sang that song, 2 Tim. iv. 8, / have fought the good fight of faith. Paul's heart was half transported when he did reflect upon this, that all his lusts were dying and killed at his feet.

And there is this last disadvantage that attends a Christian who interrupts this warfare, namely, that ordinarily such a one is much blasted of God in the exercise of other graces ; yea more, he is blasted in the exercise of gifts. These two losses will attend a

Y

-1-1 It I I UAL WABFARK.

Christian who interrupts this warfare ; and certainly, if a Christian be blasted in grace, and be not blasted in gifts, it is one of the sorest .strokes that can befal him ; for certainly it is a pillow sewed under our arm-holes, -which make- as pursue sin without fear. Tl. secretly hinted at, Keele>. ii. 2. !>, where that which made Solomon rove after his idols was this also, My nudom /•< mained with . he was as wise a man as he was before. And certainly, when gifts are vigorous, and graces not, they may sit down and lament over themselves .■■< a n nights and ■■■< a n ilayz.

Now we shall shut up our discourse at this time. We shall only speak a little to this, which may be spoken for consolation to those who are somewhat serious in accomplishing this warfare, and yet have not sensible advantage nor success over their lu^ts, who have been toiling all night, and yet have catched nothing. And we conceive, that God doth ordinarily propose to a tender Christian these three divine ends, by carving out to him such a lot. 1. That he may be kept in a constant correspondence with the throne of grace ; he (in a manner) wounds us in our legs, that we may not wander much abroad from his throne. And certainly Christians may be convinced of this, that if they had their will in mortifying, they would not be much in corresponding ; which may be demonstrated unto you thus, because that which provoketh one to converse with God, is rather a principle of necessity than a principle of love. A Christian will go six times to prayer, from a principle of necessity, before he go twice from a principle of love and delight. 2. That the Christian's faith may be put to trials, and exercised, whether or not we will believe, and rest upon him, notwithstanding that we see not mortification growing within us. We confess, our little advancement in mortification is the foundation of misbelief. And certainly, to his own, God hath this design, even the trial of their grace, whether or not they will believe, and hope against hope. 3. The Lord doth it, because he knoweth that a Christian can better improve his little advancement in mortification, than he can improve his great success. Believe me, it is certain, that in a Christian's advancement in grace, it is more difficult to bear it, than to bear his little advancement and progress in grace; and the great reason and occasion of it is. because ordinarily pride and arrogancy do blossom and spring off" this precious root of grace ; for what doth decrease to a Christian of the lust of the eye and of the flesh, seems toaccrease to the pride of life ; for as the one seemeth to go down, the other doth ascend and go up. And to you who never knew what this exercise of prayer and mortification meant, (are there not many here who never knew what it was to have any change in their life .-) we would only propose this unto you, did ye ever know what it was to be under the impression of the sinfulness of sin ? or, did you ever know what it was to water your couch with tears, under the impression of it ? like that word, Psalm xxxii. .3, where David saith, Whm I kept ../'/.//--,- niii bonet naxed old, through my roaring nil the day /<<//,</. That word roaring speaketh forth not only this, that sometimes a Christian doth rather mourn as a beast, than complain a- a man ; (roaring being the voice of a beast) but likewise >peak^ forth this,

that sometimes Christians are under such an exercise, that the open field is a more fit place for them than the secret retirements of their most quiet chambers. David was forced to roar as a beast, when the bones, which are the pillars of his house, were waxing old and mouldering within him. Certainly the day is coming, when ye who never knew what it was to crucify a lust, Christ shall crucify you upon that cross of everlasting pain, when he shall tread you in the wine-press of the indignation of the most High, when he shall make the arrows of his indignation sharp upon you : ye who will not quit sin, sin shall once be your eternal companion ; and when Christ hath been inviting you so often to quit your lusts, and ye return so often a negative answer to him, this will be the sentence which will be past upon you, Be it unto you even as you will: they are joined to idols, let them alone. And certainly when Christ ceas-eth to be a reprover, that man is in a sad and desperate estate. O ! that ye might once fight this good fight of faith: your scent doth remain with many of you. Are there not many here who never knew what it was to spend an hour in secret wrestling and debating with their lusts ? The strong man keeps the house, and so all is at peace with them; there is no going out nor coming in at the gates of their city ; but peace is (as it were) exactors of that house, and those that bear sway within it. O ! cursed be that peace, which shall end in everlasting war with God. Would ye know the exercise, and case of those who are in everlasting chains ? We can represent it under nothing so fit as this, It is infinite justice, and infinite omnipotency, wrestling and crushing finite and sinful man : sometimes the pestle of divine wrath coming down upon one part of his body, and at another time, upon another: such men are now living an endless life of death, and are spending their days in a dying life; they shall be eternally dying, and yet never be able to die. Are there not some of you who are so joined to your idols, that if Dives should come from hell and preach this text unto you, crucify your lusts, ye would stop your ears at that pi'ecious exhortation ? Ye may hide sin under your tongue, but be persuaded that at last it shall be in your belly as the poison of asps, and as the venom of dragons. And we would leave this advice and counsel upon Christians who have begun this precious warfare, Stand fast in the liberty wherewith Christ hath made you free, and he not entangled again into the yoke of bondage. Sin is a yoke that neither we nor our fathers were able to bear ; and we desire you to meditate upon this advice, study to be as much in mortification, and in the exercise of this duty, as if ye were to obtain salvation by works; but withal, study to be as much denied unto those things, and to have as low an esteem of yourselves, as if ye were bound to do nothing, or had done nothing at all; study to work as one that is a legalist indeed, and one who desires to maintain good works ; but study self-denial, as one that fled for refuge unto that blessed hope that is set before you. Christ is standing at the end of the walk of a mortifying Christian, with a crown in his right hand, and he desireth us to persevere unto the end, that we may obtain that immortal crown. One day with precious Christ, shall be an infinite recompencc of all our toil; and the

v 2

more exercise of mortification you are put to, heaven will be the more sweet and delightsome unto you.

SERMO X I V.

Gal. v. 24— And they that are Christ'*, have crucified the flesh, uith the affections and /

Such is that universal stupidity and hardness of heart, that hath overtaken the professors of this generation, that if Christ should come from heaven, and read over unto us the complete roll of our iniquities, and show unto us those records in which all our wanderings are written, the most part of us would not be much affected in the exercise of sorrow. No doubt, it u muter for a carnd t through the eye of a needle, than for stupid Christians, such are, to enter into the kingdom of God. It is one of the mysteries of his overcoming grace, that he hath not broken these two precious staves of beauty and bands amongst us, that he hath not broken the covenant of his peace, and ceased to entertain so near a relation betwixt himself and us. And also, it is a mystery of his love, that we are not made eternal monuments of the justice of his love, and this motto engraven upon us, Behold these that made not God tit- tr refuge. God is glorious in the exercise of all his holy attributes, but in none more than in the exercise of his patience and long-differing toward us; and (in a manner) he darkeneth the glory of his justice,- and casteth a veil over his spotless holiness, that the exercise of the attribute of patience and long-suffering may be rendered more conspicuous. I would only pose you with this question, Is not mortification a mystery unto our practice ? Can such a delusion as this overtake you, that you shall reign with Christ,, though your lasts reign with you as long as you are here? It is certain, ye know, that mortification is that precious exercise in which ye ought to be taken up ; and I conceive that there is only this difference betwixt sinning against light, and that unpardonable sin against the Holy Ghost, that the sinning against light, is a sinning against the common work of the Spirit upon your understandings, but the sin against the Holy Ghost is a sin agaimt the common work of the Spirit upon the affections. And. no doubt, there i> a near bordering upon these two, it is the first step to it by which ye go up and ascend unto the acting of this sin. It is a faithful saying (saith the apostle Paul) / with Christ, ire .-■hail alto reign with him.

And we may likewise say. It is a faithful Maying, that if fM ■ frith Christ, anil I" him in />■ I can-

l unto him in thepotver of i iion. Ve are

all willing to take Christ as a Justifier ami as a Saviour, but unwilling to take him as a Sanetifier and a Prince. But know this that the gifts of this spotless Lamb are so sweetly linked together.

that they were like his own coat that was upon his body, which was without seam, that could not be divided; and so, except the whole gifts of Jesus Christ fall upon us by divine lot, we can have no part nor portion therein. This mortification is the compend of Christianity ; and certainly a Christian reading these words, may stand amazed, and be ashamed at his own stupidity, that interest in Christ should be connected with such a degree of mortification, though we conceive, there be many who take to themselves the name of Christians, who never knew what it was to exercise themselves in mortification.

I shall only (before I speak to that which mainly we intend to speak to) press this grace of mortification upon you by these things : First, This may enforce this duty of mortification of lusts, because it is impossible for one to satisfy his lusts, let him accomplish never so diligent a search to find satisfaction to them : therefore ye should be undeceived and convinced of that delusion, ye conceive, that if your lusts had their desire, ye would be satisfied; but that is most clearly held forth to be false, Psalm lxxviii. 30, where it is said of their lusts, They got their hearts' desire: and the words that are subjoined, Yet were they not estranged from their lusts. Let a covetous man suppose this with himself, that upon the having so many thousands in this world, his lust of covetousness would be satisfied ; but Job doth refute this, chap. xx. 22, saying, In the fullness of his sufficiency he shall be in straits. It is easier to mortify your lusts than to satisfy them. And this, secondly, we would say, that though ye hide sin under your tongue, and though it be sweet unto you, yet, know that the day is approaching, when it shall be in your bowels as the gall of asps, and as the poison of dragons : know this for a certainty, that the momentary pleasures of sin, which they afford unto you, are not worthy to be compared with that eternal weight of unsupportable misery that shall be inflicted upon you. O ! but it is a terrible sight to behold a living God entering eternally into the lists with a poor sinful sinner, to have Omnipotency and Justice fighting against the dust of his feet. There is this, lastly, which we would say: not exercising yourselves constantly in this precious work of mortification, doth interrupt much fellowship that ye may have with Christ; ye that are tasting of the sweetness of sin, cannot taste of the sweetness of heaven ; this is clear, Rom. viii. 13, where mortifiers have that promise, that they shall lice. And I shall only say this by the way, we conceive it to be a question that is difficult to determine, whether it be more for the advantage of one that is under any predominant lust, to have the objects upon which it feeds withdrawn, or to have them furnished, to feed upon ? As for instance, if one be under the woeful predominant lust of pride, it is a question, whether the want of occasion to exercise and feed that lust, be better, or to have it ? Proud Ahitophel, when he wanted the objects upon which pride doth feed, will go and strangle himself; and when we have them furnished unto us, what secret idolatry, what desperate atheism do we commit in the secret temples of our hearts, and in the chambers of our imagery ? Mortify more, or ve shall pray less.

y 3

BPIBITUAL WARFARE

Now that which we intend mainly to speak to, is that second thing which we proposed concerning mortification, from these words, and it was, the extent of mortification, that they did not only crucify their predominant lusts, which are here called affections, because they are idols, and these are linked together by the passions of love; but likewise, they sought to mortify the first motions and stirrings of corruption, and all occasions to it, which are here called lusts ; but moreover, one that is a spiritual mortifier, must mortify original sin, which is here called the flesh, as oftentimes it hath that name in Scripture, an exercise which is unknown to many, if not unto all. We think original sin but a Zoar, and it is hard indeed to be convinced of the sinfulness of original sin, and to take it up in its native colours. Now, in speaking upon the work of mortification of original sin, we shall not insist long upon this, that it is the duty of a Christian to be exercised in the crucifying of this sin ; it is clear from Col. iii. 5, where we are commanded to mortify our members : and it is clear from the practice of Paul, Rom. vii. 24, 0 //■/■< Ic/ted man that I am, mho thaU deliver me from the body of this death ? There is a strong emphasis in the word me ; as if Paul would have said, " If infinite grace can have bounds, then, no doubt, sinful Paul is the bounds fixed to it."

We shall, for more clear speaking to th\s, first, speak a little unto this, What t« original sin ? And we conceive that it stands in these, original sin is the imputation of that sin of Adam unto us ; for he being a common and representative person, we fell in his falling, and did stand in his standing ; but likewise, original sin doth comprehend this, Want of original righteousness, Man not being now created after that noble pattern and divine idea, th God, carrieth the image of God in his wisdom and in his omnipo-tency ; but while he was in the primitive state, he did carry also the impression of the holiness of God : as likewise, original sin doth comprehend this, a proneness to the committing of all evil ; as also, an inaptitude and unfitness for the doing of any good. And this is that which we are all by nature. The first part of original sin, is clear from Rom. v. ver. 12, and 14, and the rest may be gathered from many places of Scripture, but is comprehended in that one word, Eph. ii. 1, We are dad in ems and trespasses. One can no more move in the acting of any spiritual good, than ii* he were one altogether without life.

We shall, secondly, speak a little to those advantages which a Christian may have by being convinced of original sin. It is most certain, that a Christian is less convinced of original corruption, than he is of any actual transgression, almost, that cloth befal him ; and, (as we were speaking) the reason of it doth proceed partly from this, that a Christian taketh not up the sinfulness of original sin, though it be a sin having more* in it than is in twenty, yea, an hundred actual transgressions ; or else it proceedeth from this, that Christians are not convinced what influence original sin hath upon all the outward actings of iniquity : it is that fruitful womb that doth always bear twins, and is never barren ; it is that root that doth daily bring forth wormwood and gall : or else it doth proceed

from this, that we think that original sin is not our own, and that we are not so guilty as if indeed we had eaten the cursed apple.

But as to the advantage of being convinced of original corruption, Ave conceive that there is this first advantage, that it is impossible for any to have high thoughts of Jesus Christ's love, and of the offers of mercy, except he be convinced of original sin. Would ye know the reason why Christ hath so small an esteem amongst you ; it is because of this, ye are not convinced of your original corruption. This is somewhat pointed at, Rom. v. b', J, 8, verses, where the apostle heighteneth the love of Christ in dying for us, he pitches upon this to commend it, or original corruption, that we were sinners, and withotit strength. O what a mystery is the condescending grace of Christ unto a sinner believing original corruption ! It is, as it were, the foundation upon which all our esteem doth arise and spring. There is somewhat of this likewise pointed at, Rom. vii. 24, compared with verse 25, where Paul, beginning to commend free grace, his song doth arise to the highest key, because he hath been convinced of this body of death that dwdleth within him. I would only say this, if ye would learn this divine lesson of putting a high account upon Christ, study original corruption much.

There is this second advantage that a Christian hath from the conviction of it,—it doth exceedingly commend the omnipotency of grace in mortifying corruption, when ye are convinced of this sin. When was it that Paul had the highest account of the omnipotency of the grace of Christ ? Was it not when he was forced to cry out, 0 wretched man that I am, who shall deliver me from the body of this death? And this is certainly pointed at, Eph. ii. 1, where the quickening virtue of grace is commended from this, the object upon which it is exercised, Ye that are dead in your sins and tres-

There is this third advantage that floweth from the conviction of original sin,—it is a compendious way to keep the Christian under the exercise of humility, under the highest attainments of mortification, or under the highest attainments of communion and fellowship with God. Would ye know the reason why we are so easily puffed up under some small success, or some small familiarity with Christ ? It is want of reflex thoughts upon original corruption that is within us. Therefore I would prescribe this to Christians under their highest advancement by grace, to sit down and seriously reflect upon that which they are by nature, That their father is an Amor-ite, and their mother an Hittite, and the rock from whence they are hewn may preach humility to them: this is clear, Rom. vii. 24, where Paul, under the conviction of original sin, calleth himself a wretched man, and is clear also from 5, 9, of that chapter, where, when once original sin is discovered, he died in his own apprehensions. If we were in the apprehension of this more,^ the wind of the wilderness would not bind us up in her wings till our substance were dissolved.

There is a. fourth advantage a Christian hath from the conviction of original corruption,—it keepeth the Christian under the deepest impression of the sinfulness of sin. I confess this is one of the

Y 4

greatest mysteries of Christianity, to h:ive our souls constantly under the impression of the sinfulnesss of sin, which we conceive is impossible to be attained without solid conviction of original corruption. This is somewhat hinted at. Rom. vii. 13, where Paul once by the commandment, having original sin discovered, sin became unto him exceeding sinful: and the reason why original sin discovered hath such influence upon this is. because ordinarily we conceive that the actings of sin do not proceed from ourselves, but from that deceiver of the brethren, which James doth abundantly refute; for •//■//. // <i man is t» mpted, In' in tempted of his lusts.

There is this Jifth advantage that a Christian hath by being convinced of original sin,—it is an excellent way to keep the Christian under a most watchful and fearing frame. Such language would not be heard out of Azael's mouth, Am J " dog to commit this, if he had been convinced of original sin, but because he was a stranger to this, his presumption led him above that which was indeed within him. Therefore, when one is convinced of his proneness to act iniquity, of his want of conformity with God, he remembers to stand upon his watchful tower, lest he be ensnared: and this is most clearly pointed at, 1 Cor. ix. 27, where Paul is put to this exercise, / keep under my body, and briny it into subjection : and the reason is subjoined, because he was possessed with a holy jealousy of himself, and entertained a divine suspicion, which was consistent with the actings of hope. I know nothing to make a Christian watch over his own heart so much as this, to see that spawn of iniquity which is within him, to behold that fruitful mother of iniquity, which never was declared barren, and never shall be, till sin shall be no more within his own.

There is this sixth advantage a Christian hath, by being convinced of original corruption, namely, it is that which will keep the soul under the highest estimation of Christ, and will make the grace of love to burn most vigorously Avithin a Christian. O ! but when one shall reflect upon these two: 1st. The spotless holiness of Christ, that absolute purity of that precious Lamb; and Idly, shall again descend to reflect upon those mysteries of iniquity, which are within himself, it is no wonder though sometimes he be put to use Peter's divinity, to cry out, Depart from me, for lama sinful man: but when he improveth his fight most fully, his case is to have his soul transported, and (as it were) in a holy ecstacy of love towards that holy and matchless One.

And there is this last advantage that a Christian hath, by being convinced of original sin, —it is that which putteth a Christian to a holy diffidence in his own strength, and maketh him to be much in the employment of the strength of him whose name is Jehovah. What is the reason that Christians commit a breach of that first command, so much trusting to their own strength, and not making turn of his righteousness, and laving hold upon his strength, even t'/><"i his only f It is this, because we do not dwell under the constant impression of original corruption, We conceive, it is a great mystery to men's judgment, as it is a mystery to their practice, to mortify it. What made Paul so much to cry out, Rom. vii. 18, to dis-

claim his own ability ? and verses 23, 4. Was it not the conviction of original sin which was within him? *

Now, that which we shall, secondly, speak unto, shall be this, to press a little upon you the necessity of the mollification of original sin. And we conceive these things point out its necessity, First, This, that all mortification is vain, and as the beating of the air, until once original corruption be mortified. What is all your mortification without this ? As it were the lopping off of the branches, while the root doth remain entire ; it is a damming up of the streams, while the fountain is still running; no doubt, that mortification will easily grow vain.

You must once mortify that which is the mother of sin. And we would only say this by the way, that under correction, we conceive that original sin is not, and cannot well be mortified in the body, but only is to be mortified in the members; that is, we must study to mortify such and such a part of original sin, to mortify some living lusts which are within us, and to be groaning under the rest : for, we conceive, it is hard to take up the whole body of original sin, and to make that the subject of mortification, or to lament over it.

There is this, secondly, which speaks forth the necessity of mortification of original sin—it is that which is an undeniable evidence of a Christian to be taken up in the mortifying of this sin : for we conceive it to be impossible for a hypocrite to attain to such a length as to study the real mortification of original corruption. It was the practice of those two holy men, the apostle Paul, Rom. vii. 24, and David, Psalm li. 5, where they sit down to lament over the iniquity which was within them. And the reason why the mortification of original sin is an undeniable character and evidence of a Christian, is not only from this, that one that setteth about the mortification of original sin, is a Christian that hath most discoveries of himself; but likewise, some discoveries of the holiness and spotlessness of God. It is hard to be convinced of original sin by the light of nature, if at all, for to us it is a question if it can be, which the apostle seemeth to intimate, Rom. vii. 7, saying, / had not known lust, except the law had said, thou shalt not covet.

There is this, thirdly, which speaks forth the necessity of the mortification of original corruption, that all the duties that proceed from a Christian, are exceedingly defiled and polluted, except he endeavour the mortification of this sin : for this was a paradox to the apostle James, chap. iii. 11, That a fountain at one place shall send forth bitter water and sweet: and till the fountain of corruption be removed, it is probably to be conceived, that all the actings of duty by us shall be exceedingly polluted. O but when original sin lies without the stroke of a Christian's mortification, his duties will not ascend with acceptance upon his altar.

And there is this, fourthly, which pleads the necessity of the mortification of original sin, that it is that sin which doth exceedingly war against the grace of God in a Christian. Would you know why grace is in such a languishing estate ? It is because of the power of original sin. We conceive this, that the opposition of

SPIRITUAL WARFARK.

original sin to the advancement of grace is more invisible ; and the opposition of actual corruption unto the actings of grace, is more visible and obvious ; but certainly, that which doth entangle a Christian in his walk, and maketh him not to ascend as pillars of smoke from this present wilderness, is that original sin. This is clear from Horn. vii. 23, and Gal. v. 17. where the spirit warreth against the flesh, and the flesh against the spirit, and these are contrary the one to the other.

Now, that which, thirdly, we shall speak upon the mortification of original sin, shall be this, what is the way by which a Christian may be convinced and brought unto the spiritual impression of original sin ? And certainly we conceive, that if a Christian shall exercise himself in these three, he may attain to some spiritual conviction of this sin : First, Let him be much in the exercise of self-examination, and when he shall reflect upon himself, he will behold the invisible motions of iniquity unto every si:i that hath been named among the Gentiles : who is so great a stranger unto his own heart, but if he will reflect upon it, may sometimes scp the stirrings of almost unknown corruptions ? which speaketh that aloud to the Christian, that there is a fountain and spring within him, that would send forth such bitter waters, except they were graciously restrained.

There is this, second///, by which a Christian may be brought to the conviction of original sin, and it is this, to be much in the exercise of the study of the spirituality of the law, which was the way that Paul attained to the conviction of original sin, Rom. vii. It is that compendious cut, by which one may behold that holiness of God, who imposeth a command, not only to desist from the actings of sin, but to resist also the first motions and lusts of sin.

There is this, lastly, A Christian should be much in the exercise of prayer, for that spirit which convinceth the world of sin, that what you do not know as of yourselves, he who is the great con-vincer of the Avorld, may imprint those convictions upon your souls, which may make you sit down and bewail yourselves, in the bitterness of your spirit. And now we shall at this time shut up our discourse ; only we would say this to those who are entertaining this holy warfare against their corruptions, that they should not be much discouraged, though they see not sensible victory. You must know, that sin must be with you while you have a being. We may certainly allude to that word, Dan. vii. 12, and we may say, That the dominion of your ■-■ins shall be taken amay, though y »/• lives be prolonged for a time, and for a season. As likewise, we shall say this for your encouragement, who have your corruptions stirring most within you, that ordinarily Satan, when he is in the way to remove, then stirreth and acteth most; as is observed, that the last beating of the pulse of a dying man is most strong ; so the beating of corruption, when it is going to be cast out, may be most violent: and we shall only give the reason why Christians are not much affected with this, that the day is coming when once they shall prevail over their corruptions, and shall tread Satan under their feet, why the feel of those who bring such good tidings are not beautiful upon

the mountains ? And we conceive, that it doth either proceed from this, that Christians are not seriously engaged in this holy warfare ; for it is most certain, that if you were fighting day by day, then the hope of victory, and of a blessed issue, would be as glad tidings from a far country, and should be as cold water to a thirsty soul, that though your hopes were deferred until your hearts were sick, yet the accomplishment of your desires should be sweet to your souls: or else it doth proceed from this, that Christians do not believe this truth, that there is an issue and period of their fight, if once you could be brought this length, to seal this truth, that that victory shall be once heard in heaven. Speak cemfortably tmto Jerusalem, for her warfare is accomplished, if we may allude unto these words : or if a Christian be seriously debating with his lusts, and hath also the faith of this truth in some measure, then, it doth proceed, lastly, from this, want of the distinct persuasions of our interest, and want of the assurance of our peace with him ; for as long as a Christian is under debate concerning his eternal rest, he cannot be much affected with joy under the declaration of these means, that there is a period of their fight, and that they who have been made partakers of the first resurrection, over them the second death shall have no power. O what a blessed day, suppose ye, shall that be, when your feet shall stand within the gates of the New Jerusalem, when ye shall receive these two precious badges and eternal trophies of your victory, a crown put upon your head, of infinitely more value than all material crowns, and a palm put in your hand ! We conceive, it is impossible to determine what joy will accrue to a Christian upon the reflex thoughts of this, that he hath trod Satan under his feet, and hath bruised the head of him who hath so often bruised his heel. And as for those who are strangers (as the most part of us are) unto this spiritual warfare, be convinced of this, that within threescore and fewer years, God shall enter into an eternal warfare with you, where there shall be no cessation of arms, neither shall there be any interruption. It is better to fight with your lusts, than to fight with a living and eternal God, when he shall declare himself to be your opposite and enemy.

Man once was made perfect, but he did find out many inventions, and among all those inventions, he found out that accursed one, " How there might be a separation betwixt him and the living God;" and except he, whose name is Prudence, and hath found out the knowledge of many witty inventions, had found out that precious invention of reconciling sinners unto God, we should have been Mac/or Missabib, a terror to ourselves. O that you might be persuaded once to contend with your lusts, that ye may endure the heat of the day and the cold of the night, in wrestling against sin. Know this, that sin goeth not out but by fasting and prayer, it is so straitly united unto us : it is easier for a camel to pass through the eye of a needle, than for many of us to mortify our corruption. We shall shut up all that we would say in this ope word, Be persuaded of this, that the day is approaching, and near at hand, when our blessed Lord Jesus shall come with ten thousand of his saints. What if this were this day (O unmortified sinners!) that ye should behold

that white throne fixed in the clouds, and that ye should have a summons siren into your hands, without continuation of days, to appear before his tribunal? What would ye answer-when ye are reproved? Would not silence and confession be your defence ? is an eternal curse to be pronounced against those who do not exercise themselves unto this precious act of godliness, of crucifying >/»■ flesh, nrith t/><- lush- and affection* thereof. There is a law of death over your head, and there is a law of sin, which is within your hearts, and ye shall be eternally subject unto these two laws, except the laic of the Spirit of life make you t

SERMON V.

Gal. v. 24 And they that are Christ's have crucified the Jlcsh, with the

affections and lua/s.

The work of a Christian, who hath Christ in him the hope of glory, is most sublime, and it being from spiritual principles, for spiritual ends, is also according to a spiritual rule. The walk of a Christian is from faith and love in Jesus Christ, as that predominant principle ; nay more, from the Spirit of Christ living in the soul of a Christian by faith, and dwelling in it by love, which is that primum mobile, and first wheel of all its motions ; as likewise, it is for a spiritual end, it being for the glory of God, and subordinate unto the Christian's own salvation and advantage; he is not like Ephraim, an empty tine, bringing forth fruit unto himself; but it is his design to make Christ all, himself nothing, though it be natural unto a man to deify himself, and to make himself the first Alpha of his actings, and the last Omega of his performances ; as likewise, it is according to a spiritual rule, it being conformed unto that precious word of life, which is perfect in itself, and leadeth man unto perfection. But this is a lamentation, and shall be for a lamentation, that we love to take such liberty to ourselves, and such a latitude in our way and walk to heaven. There is much fear and complaint amongst many, for the loss of their civil liberties, and that they art- detained captives in their own land by the hand of strangers : but there is a captivity and bondage that is less lamented, and yet more intolerable, and that is, the bondage of sin and iniquity, that though we should expire, and Bpend seventy years (which is one of the Utmost lines of our life) under this captivity,yet we should not cry out, Return ">')• captivity as //>-• rivers of the smith.

Are there not many amongst us, who lie with as much contentment under the bonds of their sin, and fetters of their iniquity, as if they were chains of gold, and ornaments of fine gold. Mortification LS a mystery unto our practice. That which was a paradox to Saul, that a man should find his enemy, and yet keep him alive, is often committed in these days, when we do not study to crucify the

lusts and affections of our hearts. I think Christians, in these days, when they reflect upon those unmortified corruptions that are within them, must be constrained to cry out, that all their hope doth consist in this, That a living dog is better than a dead lion ; and that their confidence is terminated upon this, that yet they are on this side of eternity. We love singularity in opinion, but hate singularity in practice; though the one, no doubt, is much more commendable than the other. May we not wish for two months wherein we may go to the mountains and bewail our virginity, that we have not been espoused unto that precious and excellent one Jesus Christ, and that we have not been endeavouring to conform ourselves unto his blessed and precious image ? We confess, this may be a mystery to many every day, that they are not eternal monuments of the justice and indignation of God, and that somewhat of Cain's divinity doth not possess our hearts, That whosoever shall find us shall kill us. We would only say this, that ye should be as much in the exercise of the mortification of your invisible lusts, as ye are in the exercise of the mortification of your visible sins and iniquities.

At the last occasion that we spoke upon these words, we told you that the second thing that was held forth concerning mortification, was the extent of it, that a Christian ought to mortify not only original corruption, but also his predominant lusts, and the first motions and occasions unto sin. Concerning the mortification of original sin, we have spoken somewhat, and shall insist no further; onlv we would say this, that we laid down as a conclusion, that original sin could not be mortified in its body, but only was to be mortified in its members ; and the ground of this assertion we conceive to be this, because it was impossible for a Christian to take up original sin in its body, as is clear from Jer. xvii. 9, where it is said, That the heart is deceitful above all things and desperately wicked, who can know it ? It is above the reach of any man to fathom and comprehend the deceitfulness of his own heart. It is a mystery that was never unfolded, and, as long as we are within time, cannot be unfolded. We would only say this, that a Christian who is convinced of original sin, that there is the spawn and seed of every imaginable corruption within him, will be much in the magnifying of restraining grace, and will sit down and pen a song of praise unto the unsearchable grace of Christ who hath redeemed him. I confess, it is this which makes Christians have so much to do with pardoning grace, which was David's pi-actice. We may call original sin Gad, for after it cometh a troop, Chorus vitiorum, a troop of vices. It is that fruitful womb that doth always bear twins. And we conceive that Christians, who are so called, ought to be much in the study of original sin. It is a wonder that we walk with so much contentment to heaven, and to that imagined happiness which ye suppose ye have. Can such a delusion as this overtake you, that you can reap in joy, who never did sow in tears ? and that you can return bringing sheaves in your bosom, who never went forth bearing precious seed? We think to climb to heaven by that short ladder of presumption, I would say it, and wish that you may consider it, we are afraid that there shall be many woeful and sad disappoint-

BPIBITUAL HAKKAKK.

ments of many of our hopes, and we shall be constrained to reject our confidence; we separate those things Cod bath conjoined; we cither pursue for holiness without justification, or else we pursue for justification without holiness.

Now, in Bpeaking upon the mortification of predominant lusts, •which are here called affections, because the spirit of a Christian, and of any, is most strongly united unto these, we shall not insist to prove this unto you, that it is the duty of a Christian, or any, to mortify their predominant lusts ; it is clear from Matth. xviii. 8, 9, where we are commanded to pluck <>>'f our right eye, if it offend us. The meaning of which is this, that if we had a lust as dear to us as our right eye, if it hurt and offend us, we should pluck it out; and from Mark ix. 44 and 47, and from Col. iii. 5, where we are commanded to mortify our inordinate affections. Neither shall we insist much upon that distinction of predominant lusts, that there are some predominant lusts which are more pure and refined, which ordinarily pass under the notion and veil of virtue ; as pride, when it is mixed with prudence in its actings, passeth under the veil of generosity ; and highness of spirit and prodigality, when it is not sensual and brutish, passeth under the notion of mortification to the world ; and Satan, in tempting people to the acting of these predominant lusts, doth not only study to gain the affections, but likewise studieth to gain our light and our judgment unto the acting of these things. There are some predominant Lusts which are more gross, the sinfulness of which is more easily discerned; and Satan, in tempting people to the acting of these lusts, studieth mainly to gain the affections; which, in so far, gaineth the judgment, as it sets about to devise and meditate upon the way how such predominant lusts may be effectuated and accomplished. O but the mind of man will plot subtile iniquity, and the affections and heart will execute plottings of the mind with the greatest carefulness and sedulity.

Now, that which, first, we shall speak upon the work of the mortification of predominant lusts, shall be this, what are those disadvantages that a Christian hath by not studying to mortify and crucify his predominant lusts, but giving way and concession to them to live !

The first disadvantage we conceive to be this, that a Christian who is not much in the mortification of his predominant lusts, doth hinder much of that precious fellowship and divine familiarity which should be betwixt Cod and him. The giving way to the king of our lusts to live friends, maketh that word true, That a broth, r of fended, is hard* r to />■ mm thorn " strong castle. Now, this is clear from Ezek. xiv. ."», where it is said, They are estranged from mr by th< ir i./n/s : as likewise, v. 7- of that chap. Ett r;i one that teparatetk him-

selfi whether of Israel, <>r a stranger, an,I eetteth up idols in //is In-art,

&c. A separation from God, and setting up idolatry, are two inseparable companions. As likewise, it is clear from Kzek. xliv. I(», where these are conjoined again : and Isa. lix. 2, Your iniquities harr separated betwixt you "ml nt,\ And I would only say this, that a Christian, who can, to his apprehension, find most sweetness and

enjoyment of God, without the exercise of mortification, may question much the reality of his enjoyment. And it is certain, that the entertaining of predominant lusts, doth exceedingly interrupt communion and fellowship with God ; because that predominant lusts, when they are in exercise, do exceedingly weaken a Christian in diligence, and in his zeal and fervency in going about these duties, by which communion with God is attained. Some folks' predominant lusts have gotten such advantage over them, that they will almost cease to pray without conviction; or if they be convinced their convictions will suddenly evanish. Moreover, when a predominant lust is in its vigorous exercise, then a Christian loseth much of the impression of the sweetness of communion and fellowship with Christ. O ! but Christ might live long in heaven, ere we give him a visit; we think we could be happy without him, and that is but an imaginary delusion of our lying lusts.

There is this second disadvantage that a Christian hath, by not studying to crucify his predominant lusts, and it is this, that such a Christian doth not receive any return of prayer, and God doth deny to him the answer of his desire ; this is clear from Ezek. xx. 31, where he saith, Do ye pollute yourselves with your idols, and come and enquire at me? As I live, saith the Lord, I will not be enquired of by you. And this was the divinity of that blind man, John ix. 31, God heareth not sinners, and it was the divinity of David, Psalm lxvi. 18, If I regard iniquity in my heart, the Lord will not hear me. And most clearly Isa. lix. 2, where their iniquities do cause him deny to hear their suits. O ! but there are many inhibitions served in heaven against the professors of this generation, that they should pray, and not be heard, and should cry, and yet not have access ■ and certainly it is no wonder,- that such prayers as we present unto God, while our predominant sins are in exercise, be not heard: we pray to God with such indifference and formality, as (in a manner) we turn over our prayers unto a compliment to salute God with in the morning, and to take our farewell of him at night; we know not much more use of many of our prayers, and hence it is that he de-nieth to us the answer of them. I would only speak this to you, let Christians' hearts first speak the words which they are to speak in prayer, and then let their words speak their heart, that their heart may indite that which is the matter of their desires.

There is this third disadvantage that a Christian hath, by entertaining his predominant lusts, and it is this, it doth exceedingly interrupt a Christian's motion unto heaven : how far have you o-one these many days, or these many years ? The motion of Christians is retrograde in these days, they go backward, but do not go from strength to strength. O ! that we might give obedience to that command, which is, Heb. xii. 1, Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race thai is set before us. More mortification would make more motion toward heaven than we do attain to.

There is this fourth disadvantage that a Christian hath by entertaining his predominant lusts, and it is this,—when a predominant lust is not mortified, then any corruption that is within you, will

S52 BPIBITUAL W'AJtFAliK.

easily be discovered in the day of trial; the Lord oft-times taketh that revenge upon many, that because they would not mortify at home, lie will write their iniquities in legible letters upon their fore-heads, that those that run may read them. And if Christians believed

this more, that God may be provoked to write your lints that are not mortified, in capital letters, upon your foreheads, it might provoke you more to be in this exercise. This is clear from K/ek. xvi. .'{(!, compared with verse W], where their entertaining of their idols is threatened with this curse, That he mill discover their nakedness, and make the shame thereof to appear.

There is this fifth disadvantage that a Christian hath by it, and it is this, that in the day when he shall be passing through the valley of the shadow of death, and shall be looking long and endless eternity in the face, then a predominant lust unmortified will be bad company, and will raise a storm within the conscience, which will not easily be appeased. There are not many of us fit for eternity, neither do we live as though we were daily to die. If you would walk with peace through the first and second gates of death, study the mortification of your lusts. O but at the singing of that triumphant song, 0 death .' nthere is thy sting ? 0grave! token is tin/ victory £ shall not the soul be fraught with divine consolation and unspeakable joy.

There is this last disadvantage that waits upon the Christian, and it is this, that such an one doth exceedingly mar all the performances which he goeth about, and, as it were, leaveth a print of his hands upon these most holy and excellent duties. When a Christian hath a predominant lust, and is not studying to mortify it, his gifts pray more than his graces : as likewise, he is more in seeking the approbation of men than the praise of God. A Christian that doth not study to mortify his lusts, is more in seeking the ornaments of Christianity than the substance of it. I think the vitals and essentials of Christianity are much exhausted and spent; and there are some few bones left, rather the picture and anatomy of a Christian, than really such a one: as likewise there is this, one who doth not study to mortify his predominant lust, will not make conscience in obeying the commandment of faith ; and this hkew ise brings on him much hardness and impenitency of heart. O but oft-times, through the deceitfulness of sin, our hearts become as a stone within us, and we are delivered into the hands of our iniquities.

Now, that which, secondly, we shall speak to upon the mortification of predominant lusts, shall be this: what is that profound sub-tilty and desperate deceitfulness that Satan useth in tempting people to the acting of their predominant lusts? We have six thousand years experience, that he ia a liar and a murderer from the beginning, though we believe the flatteries of sin, as though our iniquities were of good report, and of known integrity, that never did deceive. And we conceive that Satan's subtilty doth appear in these— First, I lis subtilty doth appear in this, that ordinarily, when a Christian, or any, is in a most secure and presumptuous frame, then Satan acts and tempts a Christian to the acting of his predominant | U9 t—when Christ is away, then he doth assail. This is mosl clearly

pointed at, Luke xxii. 31, where Christ saith to Peter, Satan hath desired to sift you as wheat. And if ye will read Matth. xxvi. 33, ye will behold Peter's frame, that he was in a high strain of presumption, Though all men shall be offended because of thee, yet mill I never be offended: as likewise, it is clear from 2 Sam. xi. 2, where, when David was lying upon his bed, and walking upon the roof of his house, then he is tempted to the acting of the sin of uncleanness. Satan studieth to catch his advantage, especially at that time when we are most prone to embrace, and most unapt to resist; therefore, it should be a Christian's endeavour to exercise watchfulness, and to stand upon his watch-tower.

There is this, secondly, wherein his subtilty doth appear, that or-dinarily, he doth propose the imaginary advantage of embracing such a lust, and doth affect our affections with the pleasure of it, but doth not make mention of the disadvantage and infinite hurt, that doth appear and come from such a lust. This was clear in his first temptation with our first father, he makes mention of this, If thou eat of the forbidden fruit, thou shalt be as God: but no mention made of this, that he should be a sinner. And most clearly in Matth. iv. 8, where Satan showeth unto that holy and spotless One, all the kingdoms of the world, with the glory of them ; and these things he promised to give Christ, and showed him the glory of the kingdoms of the world, but did not show him the vexation and toil of these kingdoms : and, no doubt, the one is much more than the other. The hook wherewith he studieth to take us, is varnished over with the bait of imaginary divinity, with transient pleasures, and with passing vanities, O that we were wise as serpents, to know the depths of Satan, that we might not be ensnared nor taken by enticements.

There is this, thirdly, wherein it appeareth, that ordinarily he studieth either to extenuate the sinfulness of sin, that a Christian may be brought to call it but a Zoar ; or else he studieth to prove the consistency betwixt such a sin, and the reality of the grace of God ; and when once a Christian is brought to such a length as to debate the reality of the grace of God's consistency with the acting of such a lust, he is near a fall, for then he cries out, Master, pardon me when I shall bom my knee in the house of Rimmon, and when my master leaneth upon my hand: he then takes an indulgence and a latitude to himself to commit that iniquity.

There is this, fourthly, wherein his subtilty doth appear, that oft-times he will restrain the temptations to the acting of your predominant lusts, and withdraw the objects of them, that either you may be put off your watch, or what is more ordinary, that lusts may take away life, when the object of lust is withdrawn. And this is most certain, that lust oft-times groweth most, when there are fewest temptations to assail it; for upon the absence of our idols, our love to these things doth increase; a lusting Am-mon will wax lean every day, when he wants the objects whereupon to feed.

There is this, fifthly, wherein his subtilty doth eminently appear, that ordinarily he will tempt people to the acting of those sins that

S54< SPIRITUAL WARFARE.

are introductive, and bring on the acting of their predominant lusts ; he will tempt one that is given to uncleanness, to pride, idleness, fulness of bread. And certainly, one who is given to the evil of pride, he will tempt to the smaller actings of these sins, that so he may ascend by degrees : he will study to seize upon the out-forts of the soul, so that he may gain the affections : he will break the covenant that we have made with our eyes, that so we may break the covenant that we have made with our heart.

There is this, lastly, wherein his subtilty doth appear, that ordinarily he will tempt people to the acting of their predominant lust, under the veil of virtue, and things commendable ; as he will tempt one to covetousness upon this account, that they may be capacitated to be charitable to the poor, and may be useful to those who want in their generation : he will tempt one to sin, that the grace of Christ may be more conspicuous in pardoning them: he tempted Christ to presumption under the veil of faith, as is clear, Matth. iv. C, If thou be the Son of God, cast thyself down; and the ground he giveth is. For it is written, He shall gice his angels charge concern-ina thee, &C And likewise, he tempts many to the acting of misbelief under the veil of humility, knowledge, and distinct apprehensions of God.

That which, thirdly, we shall speak to shall be, to give you some evidences whether or not you have attained unto the mortification of your predominant lusts, and whether indeed ye have sung a song of triumph over them ; and having spoken somewhat of this before, we shall not insist much upon it; only we would say these three things, first, That a Christian who can reflect upon lusts which he supposeth to be mortified, with delight, and want the exercise of grief, may suspect the reality of this mortification. O but one that can meditate upon his predominant lust, which he supposed was mortified, and yet not be constrained to cover himself with ashes, and put sackcloth upon his loins, may cry out miserere met, have pity upon me.

And there is this second evidence that your predominant lust is not mortified, when ye are not sedulous and careful to eschew all things that lead unto the acting of that predominant sin. If ye be not giving obedience unto that command, 1 Thess. v. 22, Abstain fnan all appearance "/' evil, you may question the reality of your mortification. It is an excellent practice of a Christian to be as much under the impression of the sinfulness of predominant lust and sin alter it is mortified, and to be as much in pursuing it, as when it is in its vigorous exercise and life with you.

And there is this, lastly, which may evidence it, and it is this, when one can, upon suitable and convenient occasions of acting such a predominant sin, have his lusts set on lire, ami endeavour to act it, he may question the reality of his mortification. I know the great bond which restraineth many from the acting of their lire-dominant lust, is not the apprehension of the holiness of God, but the want of secrecy. O but if we had secrecy, we would not mourn much for those sins which we commit in secret, neither would we be much in desisting from the acting of those things unto which

our lust doth lead us. It was certainly a commendable practice of one, who, being tempted to the sin of uncleanness, did condescend to satisfy the desire of one that did pursue her, upon this condition, that he would bring her unto a place where nothing should behold her: which he attempting to do, and bringing her to the most retired imaginable place, she then most piously uttered forth these words, "Doth not God behold us?" which words had influence upon him to whom they were spoken, that he desisted from further prosecuting such woeful and carnal designs. O but the apprehension of the omniscience of God should keep us much to the crucifying of our predominant lust.

We shall shut up our discourse at this time, only we shall say a little unto those who are guilty of that predominant lust of covet-ousness, which we conceive is not only a predominant lust, "but an universal lust. Sin is an universal king over the most absolute monarch, and over every one that sits upon the dunghill. And we conceive that covetousness is one of sin's greatest princes, acting under this absolute monarch, and having many subjects. And we would only propose these things, by which you may be helped to mortify such a lust and idol. O meditate much upon the disadvantages attending this idol of covetousness. We conceive the disadvantages thereof are clearly pointed forth, 1 Tim. vi. 9, 10, where the apostle Paul enumerateth four disadvantages of that sin of covetousness : First, That it is that which maketh people err from the faith. Secondly, It drowneth them in destruction and perdition. Thirdly, It is the root of all evil. And, lastly, It pierceth them through with many sorrows. And for those whose god is the world, we would only propose this consideration to them, which we conceive hath most influence upon such, be persuaded of this, that covetousness will shorten and abbreviate your life, as is clear, James v. 3, where this is one property of this idol of covetousness, that it shall eat your flesh as it were flre. It is not an insensible cutting short of your life, but most sensibly it will abbreviate, and bring you, in the midst of your days, to your long and everlasting home. And there is this disadvantage of it also, that covetousness is that sin which doth most directly commit a breach of the first command, Thou shalt have no other gods before Me, as is clear, Col. iii. 5, where this sin of covetousness is called idolatry ; And covetousness, which is idolatry. And certainly, what are these things that you pursue after, but white and yellow dust, and glistering clay ? the excellency of which, we conceive, doth consist as much (in the estimation of men) in the rarity of these things, as in any intrinsical and internal worth and excellency. And how contemptible a thing riches and the world are, doth not this speak, that when there is abundance of these they become contemptible ? as is clear from that word, that Solomon made silver as stones in the streets of Jerusalem ; which doth not only speak out this, the abundance of these things in his days, but likewise it speaketh forth this, that abundance of these things maketh them contemptible, and moveth us to undervalue them : and that which Solomon hath, Prov. xxiii. 5, Wilt thou set thine eyes upon that which is not ? for riches certainly make themselves wings,

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SI'I Jt 1 I ! \l. \\ \K1WKK.

and fly airny. Ere long, the world shall either leave you, or you shall leave the world.

Now we dcv-ire to shut up our discourse with this, that ye would seriously intend the mortification of your lusts, and that ye would be mud) in that employment, and looking to Christ. Christ hath killed the damning power of sin, and hath promised to us the spirit of mortification, by which we may kill the dominion of sin ; and certainly Christians ought to act so in dependence upon the spirit of Christ, as if they were mere patients and instruments under his hand: but withal, we conceive, that in respect of activity and endeavour, a Christian ought to act so as if he acted independently of him, and did act of himself; but withal, in respect of self-denial, he ought so to act as if he acted nothing at all, but the Spirit acted alone in him, and therefore should cry out, after he hath done all, That he is but an unprofitable servant. Othat ye would be persuaded seriously to ponder and balance these things! that except ye be the ruin of your iniquities, iniquity shall certainly be your ruin ; and ye know not how long it is unto that day when that decree shall be past in heaven against you, They are joined to their idols, let ih, m alone. I shall only say that word which John hath in his first epistle, chap. v. 21, Little children, keep yourselves from idols. Amen.

SERMON VI.

(Jal. v. 24.— And they that arc Christ's, have crucified the flesh, with the affections and lasts.

It is an unchangeable and unalterable decree of heaven, which cannot be repealed, That the wages of sin is death ; and that which a man soweth, that shall he also reap : though we conceive, there are many that are possessed with this imaginary delusion, that though they add drunkenness to thirst, and do daily taste of that forbidden fruit, yet at last they shall obtain a place to walk in amongst those that stand by. They conceive, that there is a possible union of pure religion and undefined, and the want of mortification : though we think, that religion without mortification, is nothing else but the mortification of religion, and the crucifying of Christ afresh. Are there not many here, who, instead of travelling in birth, audi Christ be formed in them, are travelling in birth till they bring forth iniquity, and till the image of that old man be fully framed in them. Now there is this that we would have you know, and wish that it were engraven upon the fleshly tables of your heart as with a pen of iron, and the point of a diamond, that there are two tribunals upon which God dotli sit to judge; there- is a tribunal of justice, where all the sentences past are pure unmixed wrath, without any temperament or mixture of mercy; and before this tribunal all flesh must ouce appear, and receive that dreadful sentence of eternal separation from

the majesty of the Lord, and if you do well, you must say amen unto the equity of the sentence; but know this for your consolation, that this is not his last word; know that that justice-court is but subordinate, and there is another higher, unto which we may appeal, to have that sentence of justice sweetly repealed : and is not this one mysterious depth of infinite love, that grace should declare them righteous whom God hath condemned, and yet leave no imputation upon the justice of God? That love should sweetly reduce decreets of justice, and declare them in law to be void and null ? This is the law of love. And is not this a mystery of infinite love, that that which is an abomination for man, to justify the wicked, should be love and justice in God, to justify the ungodly 1 ? And is not this a wonder, that though there be no condemnation to them that are in Christ Jesus, yet there should be many things con-demnable in them, and that divine love should make such an abstraction as to make a separation betwixt many things that are con-demnable and condemnation ? Justice and judgment are the habitation of his throne, yet mercy and truth go before it, and come nearest sinners, to make ready their way, that they may speak with justice. There is this that we would have you know, that in the accomplishment of this work of mortification, (of which we have been speaking at many occasions) a Christian hath that same power communicable unto him, for the overcoming of his temptations, which Christ had in the overcoming of principalities and powers ; this is clear, Eph. i. 19, 20. And certainly, sometimes when a Christian doth reflect upon those living and strong corruptions that are within him, he will have much of that fear which Elisha's servant had, who cried out, Master, what shall we do ? But if our eyes were opened, we should see that there are more for us, than against us. Put on much of that divine generosity of Nehemiah, (if we may allude unto it in this combat of faith) Should such a one as I flee ? However, keep a midst betwixt discouragement and anxious misbelief. And I would only give Christians, who are indeed engaged in this holy warfare, that counsel which Ahab gave to Benhadad, 1 Kings xx. 11, Let not him that girdeth on his harness, boast himself, as he that putte'h it off. Let confident faith be mixed with holy fear, that there may be a sweet mixture of these two, and there is this which we would speak to you, that there is a difference betwixt the grant and gift of pardon, and the intimation of pardon, unto a Christian ; yea more, there is a difference betwixt the intimation of pardon, even for a sin mortified and repented for, and the divine application of it: this is clear' by comparing 2 Sam. xii. 13, with Psalm li. where Nathan saith to David, Thine iniquities are blotted out, and thy sin is taken away. There is both the grant of pardon and the intimation of it; and yet he himself, Psalm li. prayeth for the application of pardon ; pardon was not applied, though it was intimated : and this would speak this to us, that we should not always conclude from the want of the sensible convictions of pardon, the want of the grant of pardon.

But now to come to that, at which we left at the last occasion, which was the extent of mortification, that a Christian ought not

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only to mortify original sin, but his predominant lusts also, with all the motions and occasions unto the acting of these sins. Concerning the mortification of original sin, which is here called thefleth, we have spoken already, and have spoken somewhat concerning the mortification of predominant lusts, and presumptuous sins : it is turned now to be an improper expression to make mention of a predominant grace that should stand opposite to predominant lusts. I would only say this, that under the law, there is no express mention made for any sacrifice for presumptuous sins, unto which the apostle doth allude, Ileb. x. 2(i, If a man tin wilfully after he hath re-the knowledge of the truth, then remaineth no more sacrifice for tin. And certainly, this may make us astonished to entertain our predominant sins, and our presumptuous inicpiities, to entertain them so as not to debate and wrestle with them ; for they turn not unto presumptuous sins, except we go such a length ; therefore we should be much in presenting that supplication, Psalm xix, 13, Keep back thy servant "/so from jjresumptuoits sins, let them not hace dominion <>r,j- me.

Now that which we shall speak to first, shall be this, what are the most effectual and spiritual means by which a Christian may be helped to the mortifying of his predominant lusts ? And before we speak of them, we shall only say this, that this generation desireth rather to know what to do, than to do and practice what they know: we think to win to heaven by knowledge—but though, we confess, we will not win to heaven without it, yet there is more requisite in a Christian.

The first way how a Christian will be helped to mortify his predominant lusts, is this : he should be much in the exercise of secret prayer. And I would say this, he is a blessed Christian who ever won to the mortification of the least strength of a lust by public prayer, whether more public, or in families, or with society. Pride and self-seeking is that caterpillar and worm that eats up the fruit of these addresses unto God ; but if you were much in secret prayer alone, it would be a compendious way to attain to the mortification of your lusts, that when a messenger of Satan buffets you, ye may go to the throne thrice, and beseech the Lord that this evil may depart from you; this is clear, not only from Eph. vi. 18, where amongst all the rest of the spiritual armour of a Christian, prayer is made mention of, "Praying always villi all prayer and supplication ; but it is also clear from James v. 13, Is any among you afflictedf let him pray. And 2 Cor. xii. 7, K, the words that we were speaking just now. Oh ! whither is that noshing of our bed with tears, and that presenting of supplications with sighs and groans that cannot be tsed, now gone ? There are few Christians but can make language of their grief, whose grief of heart goes never to such a length, as they may cry out, / am so troubled that I cannot speak* He were indeed a phienix of this time who could, without lying to the Holy Ghost, say, That hit bones n* re waxing old, through hi.< roaring all the dill/. And we would only say to such that are not endeavouring ifter this, You shall go down to your graft s, having your bones full of itth,

There is this second mean that I would speak to, that a Christian should be much in the exercise of the grace of watchfulness ; this is clear from Luke xxi. 36, and from Matth. xxvi. 41. Watch and pray, that ye enter not into temptation And certainly, watchfulness is a most requisite piece of armour, that after we have done all, we may stand; not only because watchfulness is that which discover-eth unto a Christian his weakness and inability; for a Christian to be convinced of this is his strength, as is clear from 2 Cor. xii. 10, When I am weak, then am I strong. This is a paradox to nature, but no mystery to grace ; but also, because watchfulness is a most effectual mean to discover to a Christian, the subtilty and profound deceitfulness of his adversaries, which maketh him to be much in watching over his own heart. Watchfulness likewise is that grace which discovereth unto a Christian the formal and remiss actings of grace in this precious combat. When faith beginneth to die and hope beginneth to languish, and love and zeal begin to wax cold, then watchfulness giveth warning to prayer, that it may go and seek strength for those that were languishing. As likewise, watchfulness is requisite, because it discovereth unto a Christian the first motions of his adversaries, and when first they begin to stir, which, no doubt, is a great advantage. And more, watchfulness discovereth unto a Christian that advantage which he hath over his lusts, which doth exceedingly encourage him to go on in this spiritual warfare.

There is this, thirdly, Avhich is requisite, that a Christian would be much in the meditation upon the sufferings, death, and love of Jesus Christ. I know not (to a tender Christian) a more effectual mean to mortify his affections and lusts than this ; this is clear from 2 Cor. v. 14, 15, where Paul saith, The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that we should henceforth no more live to ourselves. And Peter presseth this, 1 Pet. i. 18, compared with verse 1G, Be ye holy, as he is holy ; and he subjoineth the reason of it, For ye are bought with a price, even with the incorruptible blood of Jesus Christ. And in I Pet. iv. 1, 2, he presseth the doctrine of mortification from this, that Christ was crucified in the flesh. And it is clear from Psalm xxvi. 3, where the great argument which persuaded David to pursue after sincerity, was this, For thy loving kindness is before mine eyes. And is not this a sweet portraiture, always to contemplate and behold, to look upon love, until ye be changed into that same image, from glory to glory ? And certainly Christ's death and love must have a most effectual influence upon this; can one read these words,, He sweat drops of blood? And that word, If it be possible, let this cup pass from me ? Can you read these words, and not be provoked to hate sin with a perfect hatred ? Can ye love that which crucified Christ, and brought him so low ? If such a supposition had been possible, that all that were sinners had been standing round about the cross, in the day that Christ was hanged up betwixt heaven and earth, in the day that his precious body was dropping down drops of blood, might not ye have said, " O! what a thing must that be, which we call sin, that hath brought him so low ?" And may not the reflex thoughts upon the love of Christ provoke

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you to this, that if Christ hath so far condescended unto yon, ought not veto please him, and give obedience to his commandments? Who would dispute the commands of such a One ? And it is certain, that if we would meditate on these things till we wondered, and wonder till we loved, no doubt it should persuade you to be endeavouring the mortification of your lust. Christ's death had not only a moral influence, (of which we have spoken) but it hath a physical influence also upon the mortification of sin : For nx an bought (saith the apostle Peter, 1 Pet. i. 18,) n-ith a price from our vain conversation. Christ hath crucified the damning power of sin, and hath purchased this gift, the spirit of sanctification, to crucify the dominion of sin.

There is this, fourthly, which is requisite, that a Christian under debates with lust be much in the exercise of the grace of faith. It is a most sensible and unknown help to our apprehension : we think faith is a help, when all things are desperate ; and therefore we judge prayer a more suitable help to sense and apprehension : therefore a Christian under the prevailing of his corruptions, will be more in the employment of the grace of prayer, than in the employment of the grace of faith : though we may say this to the advantage of the grace of faith, that it hath a most effectual and most divine influence for the crucifying of lusts: if so we may speak, faith is that that cometh nearest himself; for faith (as it is spoken of it) hath a kind of omnipotency, as it is said, All things are possible Jbr them that believe. Now this is clear, not only from 1 John v. 4, This is the victor// that overcometh the world, even our faith : but it is clear also from Eph. vi. 16, Above all taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And certainly, had we so much faith as a grain of mustard seed, we might say to every mountain that is in our way, Be removed, ami cast into the midst of the sea, and it should obey as. We shall clear the influence of faith in the mortifying of corruption, in this, that the grace of faith discovereth unto a Christian, that super-eminent and precious excellency of Jesus Christ, at the appearance of which, the glory and lustre of our idols do disappear. We think our idols are like stars, that in the night do appear and seem beautiful creatures ; but when once that Sun, even the San of Righteousness, doth arise, then their glory is not seen, neither can they be beheld. Saw you never such a sight of him, that constrained you to cry out, What hare I to do an}/ ua>r<- irith idolsf If such a supposition were possible, that any idol should get entrance above, it should get no entertainment there, for they are upheld by an infinite strength that cannot fail. As likewise, the influence of faith may be cleared in tins, that it is that grace that doth lay hold upon the promises, by which, and through which, strength from the Head is conveyed unto the combatants. As for example, when a believer is wrestling with hi, lusts, faith layeth hold upon the promise of help, and by it. lay-eth hold on Jesus Christ, who is the Promiser. As likewise, the influence of faith may be cleared in this, faith is that grace which discovereth to a Christian that crown and recompenos of reward, one Bigh! and view of which maketh love and zeal take lire, and maketh

them to tread upon the high places of the earth, that when the archers shoot at them, and do grievously wound them, yet their bow doth abide in its strength.

There is this mean likewise, by which a Christian would mortify his predominant lusts, and it is this, that he should be much in en-tertaining the grace of tenderness; Joseph-like to cry out, when temptation doth assail him, Shall I do this, and sin against God? I am persuaded, that sin not resisted in its motions, doth procure hardness : and likewise, we may say, that sin resisted in its beginnings, doth bring forth the grace of tenderness in a most effectual and eminent way.

And there is this mean, likewise, which is requisite—that a Christian be much in the apprehension of death, judgment, and eternity : these three much meditated upon, would make us afraid to sin. I think a Christian never walketh as he ought, till he walk so, as if each moment next to that wherein he liveth, he had the expectation of appearing before the judgment-seat of Christ. O ! but it would be a sad dispensation to many, to have this day a summons, without continuation of days, to appear before the dreadful and terrible tribunal of Jesus Christ, when the books shall be opened wherein your wanderings are written, and the books of your conscience shall be opened, that shall say Amen to every thing that is recorded within the volume of these books: this is clear from Acts xvii. 30, 31, He hath commanded all men every where to repent; and the argument enforcing it is, Because he hath appointed a day in the which he will judge the world by that man Jesus Christ. As likewise, it is clear in Eccles. xi. 9, where Solomon presseth, by way of holy irony, (for so the scope is) Young men to take their pleasures in the morning of their time, because for all these things God will bring them into judgment. And we wish that the Memento which did always walk with a holy man, might walk with you, and sound in your ears, Awake, and come to judgment ; that it may be that which may regulate your walk. I shall not say much, but beware to entertain your lusts, lest judgment overtake you, the stones of the wall of this house shall bear witness against you in the day of the Lord, that ye have been invited to flee from the wrath to come, and have refused the precious offers of a crucified Saviour. We would obtest and beseech you, that if there be a heaven, if there be a God, if there be an eternity, which are most certain and infallible ; if there be a hell, and eternal separation from the presence of the Lord, and if you have precious and immortal souls, that ye would tender your own salvation, and speak much of Peter's divinity ; Pity yourselves for ye are destroying yourselves through the want of knowledge ; and if we may say it, hell is enlarging itself wide, for the receiving of many of the inhabitants of this place, and of many that live in this generation, who are destitute and void of the grace of the living God.

Now that which, secondly, we shall speak to, shall be this, what are the evidences and tokens of this, when lust hath dominion over one? And we shall shortly point out the evidences of lust, when it hath dominion. And we conceive, this, first, may evidence it,

When one wins to such a length, as to commit sin with delight and with greediness ; when it is a pleasure to one to go after the heart of his detestable things, then hath sin dominion over him ; as it is clear, sin hath dominion over those made mention of, 2 Pet. ii. 13, Tin ii thai oouni it pleasure to riot in ike day time, and art tporting th< mm Ives with th< ir onm deoexvitigs ; such tools as Solomon speaketh of, Making a moek of tin. And likewise, it is clear of those made mention of, Eph, iv. 19, They commit iniquity with greediness. And as the prophet speaketh in another place, Their hearts are mad upon idols.

There is this, secondly, which may evidence it, and it is this, when one sinneth with his predominant lust without conviction, or if he be convinced, his convictions do suddenly evanish ; like those made mention of, Jer. vi. 15, Were they ashamed when they had committed abomination'? nay, they were not at all ashamed, neither could they blush. They had won to such a length in impiety, that not only they would not blush, but they could not do it. And the same is made mention of, Jer. viii. 12. It is clear likewise from Jer. iii. 3, Thou hadst a whore's forehead, thou refusedst to be ashamed. And from Prov. xxx. 20, where the adulturous woman saith, That she hath done no wickedness. When you are brought to such a length of impiety, then know, that you have yielded yourselves servants unto unrighteousness for a time.

There is this, thirdly, which may evidence it, and it is this, when one can commit iniquity upon small temptations, yea, upon none at all: this did prove that that sin of adultery had some dominion over David, when he did commit it upon so small or no temptation ; for this is brought in to aggravate it, 2 Sam. xii. 8, I gave thee thy master's wives into thy bosom : and it is most empatically aggrevated, ver. 2, 3, one poor man should have had one ewe lamb, and yet he had so many, and that yet he should pursue after that. And most clearly from Isa. v. 18, Woe unto them that draw iniquity with cords of vanity, and sin as with a cart rope: the meaning of these words we conceive to be this, that they did most violently without any allurement or enticement, pursue after the heart of their detestable things. Certainly, those may suspect themselves, who upon the first presentation of an idol, presently bow down their heads and worship it.

There is this likewise, which may evidence it, and it is this, when one, notwithstanding the convictions of the omnicience of God that doth behold them, will commit such an iniquity ; no doubt, then sin is brought unto a most damnable and most atrocious heighth : then sin hath dominion over Er, Gen. xxxviii. 7, He did ceil in /he sight of the Lord : the meaning of which word we conceive to be this, that he did the evil notwithstanding he was convinced of the omniscience and all-seeing eye of God. And it is recorded of Ahab, 1 Kings xxi. "20, H sold himself to mark evil in the sight of the Lord ; when notwithstanding he knew that he had seven eyes that run to ami fro through the earth, yet he diil act these abominations.

And there is this, lastly, which (loth evidence it—when men do sin with much deliberation and advice : they are not over-haled by

their temptations and lusts, and they sit down in counsel, to consult how such a thing may be effectuated : then had iniquity dominion over those that are made mention of. Micah ii. 1, Woe to them that devise iniquity upon their beds ; that sit down deliberately in the silent seasons of the night, to contrive the mischievous plots of their hearts. And we would only say to such, read the third and fourth verses of that chapter, where God saith, in a sweet and just opposition, in regard of their devising of iniquity, Behold (saith he) / will devise against this people. God will deliberately and with much indignation, punish those that sin deliberately; and this is clear from Jer. xviii. 12.

Now we shall shut up our discourse at this time, only we would speak a little unto this, why God doth sometimes think fit to expose his own unto some dominion of their lusts ! It was a notable and most true saying of a heathen, " As many vices, as many masters;" for every lust is a master, and we may say, every lust hath a servant, and some have ten thousand waiting on. And we conceive, when a Christian beginneth to establish his own righteousness, then he is in hazard to be given up for a time unto the dominion of his sin; this is clear, Ezek. xxxiii. 13, If he trust to his own righteousness, and commit iniquity. And there may be this reason of it, that he may know to distinguish betwixt the yoke of Christ, and the yoke and bondage of sin, as is pointed at, Deut. xxviii. 47, 48. And we conceive, this may be a reason of it, because God intendeth to magnify the glory of his unsearchable grace, by delivering men from the door of the pit, when this song shall be sung, This my son was dead, and is alive, was lost, and is found : this is the song of restoring grace, after grace hath once prevented the Christian.

Now we desire you seriously to intend this precious work of mortification ; the most part of us are idol Christians, we have hands, and we do nothing ; we have eyes, and we see not; and we have feet, and we walk not: and certainly that practice and maxim of Maehiavel is much practised amongst us. He thought it was advantageous to have the profession of religion, and of virtue, but he thought it dangerous to have the reality of religion. There are many that desire to be clothed with the coat of Christ, that never desired conformity with Christ in the inward man. And we think, if Christ were to come down from heaven, he might preach this to many of us, Betrayest thou the Son of man with a kiss ? There are many that I am sure have a lower spirit than Judas, that would sell Christ at a lower rate than thirty pieces of silver. O ! eternity, eternity, What shall you do in the day of desolation, when your visitation shall come from afar ? where shall you flee for help ? and where shall you leave your glory ? I shall shut up all that I have to say, with this, The wrath of that living but contemptible stone that was cut out of the mountains, shall be more intolerable than the weight of mountains and hills ; therefore the reprobates rather choose to be under the weight of hills and mountains, than to be under the weight of that living corner-stone, but so much despised. Will you not embrace him ? May not angels laugh at your folly, and have you in holy derision ? The triumph is above, and it is not long before

SPUU J 'UAL WAR] All ;;.

his own shall cry out. // if finished. And no doubt, if we were much in the exercise of faith, we should easily accomplish this warfare : we may call faith, Eliczcr, of whom it is reported, That he did to pursue his enemies, that the people returned to •/>////< j- up the spoils. Love, prayer, and joy, will eternally sit down and reap the BWeet fruits of the victory of faith. Xow to him that can make you overcome, through the blood of the Lamb, and the word of your testimony, we desire to give praise.

SERMON VII.

GaL. v. 24.— And they that are Christ's, have crucified the Jicsh, with the affections and lusts.

It was a divine sentence of that master of experiences, That lore // a multitude of sin* : we may say, that precious and infinite love that Christ hath had to sinners, hath covered a multitude of sins : though this is a lamentaion, and shall be for a lamentation, that the most part of us have not come that length of religion which the publicans and sinners did attain to, which is, To lore those that lore them. Doth not Christ, in his engraving of his love to sinners in letters of blood, call for this at our hand, that we should devote ourselves wholly to him ? But we confess, such is that desperate enmity and deceitfulness of the hearts of all flesh, that if all who have been partakers of the divine nature, or shall be partakers of it, had but one heart to conduct them to heaven, they would misguide it in the way ; it being the matchless and incommunicable prerogative of the Captain of our salvation, to guide many sons and daughters to glory. I think, if there were a description to be given of the most part of us, we must give that which is in Prov. vi. 13, He spealctli with his feet, lie teacheth frith his fingers. And the great lesson that we would teach with our feet, and preach with our hands, would be iniquity, formality, and distance from God. And I woidd have you, who arc expectants of heaven, and have some small hope of being eternally with him, to be much in this precious work of mortification. There arc some so habituated to sin, (if God do not prevent them) the last act they shall commit in this stage of the world, shall be an act of iniquity, and they shall breathe out their last, in departing from that invisible Majesty. There are some, that though they live seventy years, shall not have this to say, of one day of all their life, that they have devoted and given it to God. Mortification is a mystery to our knowledge, but much more a mystery to our practice : it is a wonder that many of us are not dis tracted, and that much of Cain's divinity doth not possess us, That whosoever shallfind us by tlte nay, shall kill "••>•• However, unto those

who make any conscience of this duty, we would say these two things: 1st, Ye may yield unto the premises and assertions ofmis<

belief, which it draws from the dominion of your sin over you, but deny the conclusions of misbelief: this was the practice of David, Psalm lxv. 3, there is the assertion of misbelief in the first words, Iniquities prevail against me ; but he denies that conclusion which we draw from it, that we are reprobates ; but faith doth sweetly subjoin, As for our transgressions, thou shalt purge them away. This is bad logic, to deny the conclusion, but precious divinity. And %&ly, We would say this to you, that ye may, with a great deal of liberty, make use of the dominion of your iniquity, as an argument to plead with God for pardon, according to that famous prayer of David, Psalm xxv. 11, For thy name's sake, 0 Lord, pardon mine iniquity ; for it is great. And we would say likewise, that God maketh use of the iniquities of the children of men, as an argument to provoke himself unto mercy, and even those iniquities, which before he had made use of as an argument of justice. It is strange to parallel and compare these two places, Gen. vi. 5, with Gen. viii. 21, where the reason that God giveth of the destruction of the world, is this, Because that every imagination of the thoughts of the heart of man is only evil continually : and yet, chap. viii. 21, he giveth this as a ground, why he would curse the world no more for man's sake, Because, saith he, the imagination of man's heart is evil from his youth.

Now we told you at the last occasion we spoke on these words, when we were speaking upon the second thing of mortification (which was the extent of it), that a Christian should not only mortify original sin, which is here called the flesh, but likewise he should mortify his predominant idols, which are here called the affections, and of these two we have spoken. There is this likewise in the extent of mortification, that a Christian should mortify the first motions and tentations unto sin, which are here called lusts. And for clearing what we shall speak unto this; we conceive that the first motions of sin do comprehend these two : 1st, That a Christian should study to mortify the first tentations he meets with unto acting or embracing any particular lust. And 2dly, That a Christian should study to avoid all appeai'ance of evil, by which he may be brought to the actings of that sin. We shall not stand long to prove, that it is the duty of a Christian to do the first; it is clear, not only from James iv. J, where Ave are commanded to resist the devil, which comprehendeth even the resisting of the first motions of sin : as likewise from 1 Pet. v. 9, Whom resist steadfast in the faith ; but likewise, it is clear from the practice of David, when misbelief began to stir, who put faith in exercise, What time (saith he) / am afraid, I will trust in thee. And it is clear from the practice of Paul, 2 Cor. xii. 7, 8, where there was a messenger of Satan given to buffet him, and he went and besought the Lord thrice. Neither shall we stand to prove, that it is the duty of a Christian to flee the appearances of evil. It is clear from Deut. xii. 30, where it is said, Thou shalt not enquire horn the nations serve their gods. Ye may suppose there was no iniquity in this inquiry, yet because it was the appearance of evil, God doth forbid it: as likewise from Deut. xxv. 13, 14, Thou shalt not

have in thij ba;i dirersr /r<n/h(s, a great ami a small. Thou sh ■ h.ir, ;,i ili'uii /"in. n die /•.••■ i,i. >is, i,; t, a great and a small. It might be •apposed, that the haying of these things, when not used, was not unlawful, but the very having of them, became it was an appearance of evil, was desired to be eschewed. And that remarkable place, Prov. v. 8, Come not nigh tke door of her house, who is a whore. And that in Deut. xii. 3, where the people are commanded even to forget the names of idols. And from Jude verse 2'A, To Jail, ih. ii'irm, nls tpottod n-'dh the Jhsh. And Deut. xvi. l!>, where it is forbidden for a judge to take a gift; not that there is iniquity in this ; but because it is an appearance of evil, lest he should pervert judgment, it is forbidden.

Now that which, first, we shall speak to upon this, that a Christian should flee the first motions and appearances of sin, shall be this, to propose some considerations unto you, that you may enforce this duty more.

The first consideration that we propose, is this, that iniquity, when it is resisted in its first motions, is most easily conquered and overcome ; when sin is killed in its birth, it is killed with the greatest facility and easiness; and certainly, when we delay the mortifying of our lusts, and resist not the devil, it is no wonder that we are led captive by the hand of our iniquities. It was an ancient saying, worthy to be practised, resist the beginning of evil, for the remedy is ever more difficult in the close than in the beginning. However, we would give Christians these two directions for this consideration : First, After, by the power of grace, ye have overcome the first motions of sin, do not give over your watch, nor sit down in carnal confidence, for it will again assail you, even after you have overcome. It is a remarkable word that is annexed to the close of Christ's temptations, Luke iv. 13, where, after Satan was foiled most remarkably, it is said, He departed from him for a season; he had a mind to return, though he was overcome. Secondly, We say this, that most ordinarily, the resisting of the motions of sin, and overcoming of them, if they be not improven with humility, are the forerunners of some sad stroke from the hand of the Lord.

There is this second consideration that we would propose for inviting of you to resist the first motions of sin,—a Christian that maketh conscience of this duty, ordinarily is blessed with most divine and precious enjoyments of Jesus Christ: let a Christian try this by experience, and when first sin doth assail him, if he will make conscience to resist it, the dew of heaven shall come down, and lie upon his branch, that his glory may be fresh in him, and he shall be constrained to set up an Ebenezer unto God, and to cry out, Hitherto hath the Lard helped us: this is clear, Horn. viii. 13, If ye through the Spirit do mortify the deeds of the body, ye shall lire • and it is clear likewise from Rev. ii. 17. where to the man that is in the way of overcoming, Christ iri/l aire the hidden manna. And certainly, we think, if we may make allusion to these words, that curse is accomplished in these days, / trill male /he heavens brass, "in! the earth iron. There are some upon whom it hath not

rained these three years and six months, but who are become as the bottles in the smoke, the marrow of whose bones is consumed.

There is this third consideration that we would propose—that the resisting of the motions and first stirrings of corruption, is the way to get the soul under a divine impression of the sinfulness of sin: when was it that the apostle Paul cried out, 0 wretched man that I am ? Was it not when there was a law in his mind wrestling against the law of his members ? When he was the greatest wrestler, then did sin appear out of measure sinful unto him. I confess, that distinction which papists do so much adore, of venial and mortal sins, I think Christians in their practice do much make use of. Are there not many sins which ye account venial, and write this name upon their forehead, this is a Zoar, a little thing ? Do ye not desire to be pardoned, when ye bow your knee in the house of Rimmon, if ye go no further ? But certainly, the way to bring the soul to divine loathing of all sin, is to be resisting the first motions of it.

There is this fourth consideration, that resisting of the first motions of sin, is that which keeps the grace of faith much in exercise, especially in an hour of trial and of temptation. I think there is nothing that will darken a Christian's evidence so much as the conviction of this, that there was never a sin did assail him, that was resisted in its first motions and stirrings. I confess, I think a bad conscience is the mother of misbelief, which the apostle doth clearly point at, 1 Tim. iii. 9, Holding (saith he) the mystery of the faith in a pure conscience. As if he would have said, that divine and precious guest,'faith, can lodge in no dwelling, but in a pure and un-defiled conscience. And to make this clear, that the resisting of the motions and first stirrings of sin, has influence to preserve faith in exercise, see Rev. ii. 17, To him that overcometh, that is in the way of overcoming, / will give a new name ; he shall know that his name is written in these precious records of heaven, and that before the morning star did sing for joy, ere ever the corner-stone of the world was laid, he was engraven upon the heart of the precious One, in indelible letters, which cannot be blotted out. As also it is clear from Rom. viii. 1, compared with the 8th verse. When was it that Paul cried out, There is therefore now no condemnation to them which are in Christ Jesus ? Was it not then, when he was wrestling against his corruptions ?

And there is this last consideration, which we shall propose, to enforce this duty—that not resisting sin in its first motions, doth ordinarily create and bring to pass much hardness and stupidity of heart, when we silence our convictions with laziness, and answer our reprover with this, / have put off my coat, how shall I put it on ? I shall say to such, it is a bad omen, and sign that God is upon his way to cease to be such as a reprover unto you. I confess, there is a difference betwixt sinning against light, and sinning with light; and we conceive, that there are many guilty of the one, that are not guilty of the other. However, if ever ye shall come this length, that when temptation doth assail you, to make a covenant of peace and agreement with it, ye may expect, if you go to heaven, you shall be

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safe, but so as by fire. And we confess, there are some, whose consciences may bear them record, that they never knew what it was to resist the first motions and stirrings of corruption. It is a lesson of so high a nature, that it would need explication unto them. And think ye, that ye can attain unto that living and precious hope, who never knew how to wrestle with sin, and with your corruptions ? Is such a delusion as this among you, that ye can reign though ye fight not, and triumph though ye contend not ? Ye may reign, to your own apprehension, as kings without Christ, this way ; but ye shall never reign as kings with him, if ye do not study to mortify your lusts.

That which, secondly, we shall speak upon this, shall be—what is the reason that Christians do not resist sin in its first motions and stirrings of sin within them ? And we conceive that it doth proceed from this, that Christians are not much in the exercise of watchfulness. I think, temptations seize oft times upon a Christian's affections, before he be aware; hence it is, that when the apostle Peter is prescribing this direction of resisting the motions of sin, he requireth this, as an antecedent duty, that men would be watchful, 1 Pet. v. 8,!), Be vigilant, and then, resist him, steadfast in the faith. When once a Christian hath given over his watch, he is a prey unto his lusts : we may certainly say of him, that he is a city broken down, and without walls, that doth not exercise the grace of watchfulness. Or else it doth proceed from this, that Christians are not in a divine and spiritual frame to resist temptations, when they are first assailed with them. We confess, our spirits oft-times are so loaded with the pleasures, and are so much taken up with the passing delights of a transient world, that when temptations do come, we do easily condescend to embrace them : hence it is, that the apostle James, when he is pressing this exhortation upon those to whom he writeth, resist the devil, subjoineth this as a concomitant duty, Dram nigh to God: as if he would have said, «* If temptations find you at a distance from God, then ye may cry out, have pity on me :" for ye are a prey, if ye be not found within sight of him, and if your hearts do not study to " walk in the sight of his precious face. As likewise, Peter dotli prescribe this, 1 Pet. v. f!, i), Be sober, and then, resist him steadfast in the faith: and more clearly it is pointed at, Matth. xxvi 11, Watch and pray, that ye enter not into temptation. And I would only Bay this unto you, it is a most high and divine walk always to be living within the sight of Cod, so that when you go down to the grave, ye may have this to say, I am now to change my place, but not to change my company ; heaven may be to you but a precious passing and transition into a more constant and immediate enjoyment of God: or else, it doth proceed from this, that Christians, when they are first assailed with the motions and stirrings of corruption, cannot do violence to their own flesh. I confess, these two idols, which are dependent one upon another, that idol of self, and that idol of ease, are the cut-throats of a Christian's diligence, and are the great occasion why we do not overcome through the word of our testimony, and by the blood of the Lamb: think ye that it is an easy

thing to overcome temptations ? I confess, those that are not acquainted with it, may probably say it; but this is certain, that such kind goeth not out, but by fasting and prayer. It cost Christ much toil, to liberate you from the guilt of sin, and it shall cost you much toil, to liberate yourselves from the filth of sin. And there is this, lastly, from which it proceeds, that Christians do not mortify sin in its first stirrings and motions, because they are not living under an impression of the sinfulness of sin. We conceive, that oft-times when temptations do assail us, we think departing from God a dis-pensible evil, and that which easily we may obtain pardon for. I would prescribe this unto you, as one of the greatest mysteries of Christianity, (and blessed, blessed, is he eternally, that hath win to it) to be living constantly under a divine impression of the sinfulness of sin, that ye may take it up in its nature and in its effects. I think, if one should come from the dead, having the chains of everlasting wrath wreathed about his feet, and the shackles of the fury of the Lord wreathed about his hands, and should preach to you concerning the nature of sin, and how damnable a thing it is, there are many who would not take much heed to such doctrine.

Now that which, thirdly, we proposed to speak to from these words was, the difficulty to attain to mortification, which we conceive was held forth under that word, crucify ; which doth import that mortification is a longsome work, as crucifying was a longsome death ; as likewise, it doth import, that mortification was a painful death ; and likewise, it holdeth forth the intensive nature of mortification, that a Christian should study not to be content until he kill corruption. And concerning these three we shall speak together ; and we shall point out the difficulty of attaining to mortification in these things, first, Is there not this which points out the difficulty of it, that there is a woeful unity of affection betwixt us and our lusts —they are as dear to us as the right eye, and our right hand, and right foot ? And I confess, to convince you of that unity that is betwixt you and your lusts, I think that expression which ordinarily ye use when one is reproving you for your passion, or for your swearing, may suffice; ye will answer, what aileth you at me ? Which doth speak this, that you say, your lusts and you are one. And I confess, Paul hath an expression like this, Rom. vii. 18, / know (saith he) that in me dwelleth no good thing. There are two mes in a Christian, there is a spiritual and refined me, there is a carnal and a wicked me, as Paul doth distinguish them in that verse. / know (saith he) that in me dwelleth no good thing : and he sub-joineth, For to will is present with me, which is one good thing. And we confess, that word is accomplished in me, They are joined to their idols, let them alone.

There is this, secondly, which pointeth out the difficulty of mortification—the strength of those lusts that are within us. We think the scripture is so abundant in pointing out the strength of sin, that we need not speak much to it: there is that expression, Rom. viii. 2, which is a most strange word ; it is there called the law of sin and death. As it were, sin pleads for as much subjection from us, as if we were tied by law to obey it: and in that verse, there is a

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swtrt c ontra riety of laws— The law of ike §pirii of life in Clirist Jesus. Iiai/i made me f'rrr from the law of sin and death* If so we may

speak, there is (in a manner) one decree ami statute of heaven declaring another to be null; for it was a law in heaven, that we should

be under death, because we were under siu. 15ut behold, here is a posterior law. that d<»tli sweetly reduce this prior law. and it is the late of the spirit <>]' We* As likewise, thai expression pointeth out

the strength of corruption, which is in 2 Cor. \. 1, where he saith, v\c are to fight for the puffing down of Strong holds; as it were, sin I'ortifieth itself within our bosom : and, we confess, if this were be^ lieved, we should study to mortify our corruptions with a .threat deal of more pains and constancy. There is this likewise, which pointeth it out, and it is, the deceitfulness of our lusts, and the subtilty which they vent in their deceiving 1 of us, which is clear from that expression, James i. 14, When a man, saith he, is thrown MMW, and enticed of his <>/m lusts. The word there rendered enticed, is taken from the fishers, who deceive the silly fishes with an apparent bait of pleasure. We confess, these two are the great obstructions of a Christian's progress to heaven—there are temptations from fear, and there are temptations from advantage ; which two, if they were removed, we might with greater facility overcome our lusts, and sing a song of triumph over our idols. Oft-times that expression is recorded, deceitfulness of sin. We confess, if this were believed, we would use a more divine and holy prudence, lest we shoidd be ensnared. And to shut up our discourse upon mortification, upon which we have been speaking so long, we shall only say a little to obviate any mistake that may be about the difficulty of any mortification, which shall include that which we intend to speak upon, which was the certainty of overcoming.

And that -which, first, we would say unto you, is this, be persuaded of this, that there is more divine satisfaction in the resisting of your lusts, and wrestling against them, than there is in the actual fruition of them all. In that word of Solomon's, Stolen waters are sweet, saith the adulterous woman, but at last they shall be convinced of the contrary. And that word which he speaketh, Bread of deceit is pleasant to the mouth, hut he knuweth not that the dead are there, &c. And we think the apostle sweetly chideth the Romans concerning this thing, What f) uit hare ye of these things, whereof ye are now ashamed? It is sad to think upon that woeful disappointment that many shall meet with.

There is this which we would likewise say, that there is a divine certainty of a Christian's overcoming, let the difficulties he never so many : and 01 heloved in the Lord, are not these glad tidings from a far country, and may he as cold water to a thirsty man's soul, that a Christian shall once overcome? And I confess, there are these four things, that speak tIn- Certainty of a Christian's overcoming: 1. The faithfulness and the love of .Jesus Christ is laid in pawn far our overcoming; which is clear from that, .John vi. ;>|), And this is

the Father's will which hath sent me, that of all which he hath given

me, 1 should lose no Mng thmi should raise it up attain at the last day. And we confess, this is certain, it is more of Christ's concernment.

that a believer should overcome, than it is of his own. O! what song-s to the faithfulness of Christ, what songs to his love, shall be sung that day, when the precious troops of his saints shall return from the day of judgment, and that general infair shall be of all those that have been begotten unto a lively hope, when they shall convey Christ home, through the ports of the New Jerusalem, every one having the harp of God in his hand, and shall cry out, Hallelujah, hallelujah, to him that sitteth upon the throne, and to the Lamb, for ever and ever. That song shall have no period, though it have a beginning.

There is this, likewise, which pointeth forth the certainty of overcoming, Christ hath overcome, and therefore a Christian shall overcome. It was the sweet divinity of the apostle Paul, Heb. ii. 9, 10, there is a promise, saith he, that all things shall be put under our feet, but we see not that promise yet accomplished, saith he : I see one thing accomplished, which is a pledge of it, I see Jesus Christ, for the suffering of death, crowned with glory and with majesty. Christ is in heaven, and we must be there. And that word, John xvi. 33, Be of good cheer, saith he, for I have overcome the world ; which is a pledge and certain token that ye shall once overcome.

There is this, likewise, which pointeth forth their certainty of overcoming, that the same power which was exercised in bringing Christ from death, and in making him to overcome principalities and powers, is communicated to believers, to make them overcome; as it is clear from Eph. i. 19, 20, where it is said, That power that wrought mightily in Christ, to raise him from the dead, doth also work in those that believe. O Christians ! heirs of the grace of life, believe this, that Omnipotence is engaged on your behalf; and have you not learned the first point of the creed, That there is nothing impossible to God ? And so when you are constrained sometimes to cry out, Who shall stand before the children of Anak ? content yourselves with this, that there is nothing too hard for him.

And there is this, lastly, which points it out, that divine and invisible knot of union that is betwixt Christ and his members. Is Christ above ? The members must follow. For ye know, though Christ be the fulness of the saints, yet the saints are the fulness of Christ: there is a mutual fulfilling and accomplishing each one of another ; know ye not that word, That where lam, fliere they may be also ? I think, of all the words that Christ ever spoke to the Father, that-word was the most imperious and commanding-like word, which he hath, John xvii. 24, / will, saith he, that they also whom thou hast given me, be with me where I am. It was not his prayer which came that length, he willed it, and would not be contradicted : and certainly, there is nothing that may comfort you in the hour of trial so much as this, Christ is upon his way to relieve you; and ye are upon your way of overcoming. And I shall only say that word, which ought to be your practice, 1 John v. 18, Whosoever is born of God, sinneth not; and that wicked one toucheth him not : that ordinary expression which you have, you should not rub clothes with him, nor touch him. And to those that are walking in the broad paths of sin, 1 shall only speak that to you, which is, Job v 2 a 2

xxi. 20, His eyes shall see his destruction, and he shall drink of the wrath "/ the Almighty. Your eyes and your taste shall be satisfied ; and that word, which is in verse 30, He shall be reserved to the day of destruction ; or as the words in the original, He shall he reserved to the da// of wrath ; as it were, there shall be a combination of wratb and justice that shall seize upon you. Now to him who is upon his \\av. who shall come, and will not tarry, whose reward is with him, we desire to give praise.

SERMON VIII.

(Jal. v. 24— And they that are Christ's, have crucified the flesh, with the affections and lusts.

Christianity doth consist in a blessed change of affections: a soul-dying in its affections and respects to all things that are here below ; and living and advancing in its desires towards him, who is that blessed and universal Good. It ought to be that arch-plot and great design, that Christians ought to promove, to attain to that original unity, which once was in man's affections toward God. O ! what blessedness did Adam enjoy, while he did stand in that estate wherein he was created, he having a blessed harmony of all his affections towards God ; and likewise, there being a most divine correspondence and blessed familiarity betwixt heaven and earth, betwixt him that sitteth on the throne, and the foot-stool ; but that was most eminently verified, that man, being in honour, did not abide. O ! what anxious and perplexing thoughts had poor Adam, no doubt, some hours after his fall, when he did reflect upon that which was once his condition, and did compare it with that which was now his lot: might he not take up that lamentation over himself, Man, in his best estate, is altogether vanity ? And likewise, he might have that proverb taken up of himself, How art thou fallen from heaven, O Lucifer, son of the morning? Now, man, by losing that blessed unity that was in bis affections, hath contracted a woeful and infinite diversity in his affections towards the things that are here below : so that those affections which did once sweetly run in one channel toward God, arc now divided and separated in many channels, toward those things that are below him : and there is nothing beneath the sun, that leadeth captive so many of our desires, as the world: therefore it is your advantage to be crucified to the world, and to have the world crucified to you ; that you may discover that endless vanity, and unspeakable vexation of spirit, that is in all things that are here. The world is a perfect COmpend and complete epitome of all misery: God himself is the compend of all blessedness ; so that there is nothing that we can lake up under this, but it is most eminently in him. It is a duty which is much undervalued in these days, for Christians to he promoving in that blessed work of baring

themselves crucified U tha world] and having the world crucified to

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them. O! how suitable is this duty for those who are heirs and expectants bf that blessed hope, and everlasting enjoyment of being with God, who is the Judge of all flesh, and with Jesus Christ, who is the Mediator of the new covenant, and with the innumerable company of holy angels, and to be made heirs and co-heirs with Jesus Christ. Is it not below you to be much taken up in your vain and anxious pursuits after these things that are below ? The objects of the desires of your immortal spirits, ought to be more high than things below, and ought to be more divine than things human ; your affections ought to be ascending- as pillars of smoke, and ye should be breathing after that blessed day, when there shall be a confinement of all your affections on him. We have on some occasions spoken unto you of the grace of humility, and of the grace of love, the one teaching us to undervalue ourselves, the other teaching- us to value God. And had you been much taken up in the spiritual and lively exercise of these, there should not have been much difficulty to persuade you at this time. We shall not insist long in telling you what mortification is; it is a constant and blessed endeavour of the Christian, to remove out of his way all those impediments that do interrupt the exercise of love. As likewise, it is that which entertaineth a constant and perpetual antipathy and holy indignation against every thing through which his conformity with God, and that perfect likeness and similitude with his Maker, might be in any way impaired. 2. Mortification doth not consist in those unconstant and unequal exercises of mortifying our lusts; it consists not in these violent flashes of holy zeal and indignation against our iniquities; for though that indignation be violent for its time, yet it doth quickly evanish and pass away: but that grace of mortification must be a constant and daily exercise ; we will solace ourselves in the chambers of our imagery, by beholding our idols pourtrayed upon the wall; we will study to receive satisfaction in our apprehensions, when we cannot receive satisfaction in the actual fruition of them: such is likewise the woeful desperateness of the heart of the children of men, that when God had put a worm to the root of that gourd under the shadow of which we used to solace ourselves, we cry out of a discontented humour, It is better for us to die, than to live. O ! there are many here, to whom it would be death to out-live their idols; their idols and they are pleasant in their lives, and they desire not to be divided in their deaths. 3. Mortification doth not consist in that partial and divided way of mortifying our corruptions; we taking vengeance upon some of our lusts, but with Saul, sparing that which is the king; Naaman the Syrian must have an indulgence of his bowing his knee in the house of Rimmon ; Lot must plead for the sparing of Zoar, that small thing; and so when we are intending that work of mortification, we plead for the sparing of these things which we call Zoars, these small, but our master-corruptions. Certainly that evangelical mortification which is required of us, doth not consist in this ; for we must intend an universal separation betwixt us and all our idols ; we must cast away all our idols to the moles and to the bats, and we must defile the covering of them, and he alone must be the cover of our eyes. He never knew what the grace

of mortification meaUt, who never set about the accomplishment of the ruin of that great and master-idol which domineereth over him. And we conceive that the best and most solid way of knowing' our growth in mortification, is by reflecting upon the decay of those idols, which are our predoniiuants ; other sins which assail us, may decay, and their strength wax weak, and yet mortification not be on the growing hand ; for there are many of our lusts, that rather die by concession, than by constraint ; there are many of our idols, that rather go out of us, than are cast out.

Now the first thing that a Christian ought to endeavour to mortify is, his love to the world, which was the practice of this holy man : in the words, he pointeth out unto us that way wherein he did attain to this complete and spiritual mortification to the world, holden forth to us in these words, By whom : which doth relate unto Jesus Christ, who is made mention of in the words going before : or, as the words may be rendered, By which I am cruci/icd to the world : and so they relate unto the cross of Jesus Christ. Now under this notion of being crucijicd, he doth certainly hold forth unto us that great difficulty that is in accomplishing the work of mortification: and under this name of being crucified, he holdeth forth unto us the longsomeness of the time we must spend before we can attain complete mortification; crucifying being one of the most painful and slow of all violent deaths : mortification is not a work of one day, it will cost us many days, and years, before we shall crush the head of him, who hath so oft-times crushed our heel, before that blessed promise shall be fulfilled, that all things shall he put in subjection unto us. Sin doth most easily invade us, and take possession of us, but it is not so easily dispossessed; for except we had the infinite strength of him who is Jehovah, we might sit down and close our hands, and never mint to oppose these idols, under whose subjection we are. This word of being crucified, doth likewise hold forth the painfulness and uneasiucss of this work of mortification; crucifying being a death, amongst all violent deaths, one of the most bitter : we must certainly be mortified to our ease, before we can be mortified to our lusts ; we must travail in birth, before the grace of mortification can be formed in us. It is a woeful evU in these days, that the most part of people walk under this apprehension, that there is not much difficulty to mortify their corruptions ; but it is a token, that they never knew what it was to mortify them, who never knew the difficulty of mortification.

The third thing that is holden forth under this name of being cru-cifird is, that woeful reluctancy and indisposition of spirit, which we have to this blessed exercise of mortifying our corruptions : we have

as great unwillingness unto it, as though we were to subject oar-selves to some violent death. () ! how are vanity and corruption

joined to the spirits of the sons of men ? How loath are we to have that woeful and accursed union betwixt us and our lusts dissolved?

O how many orators and procurators within ourselves, have we to

plead lor this, the sparing of <>ur lusts? We may he persuaded of this, that if we he not the ruin of our iniquity, iniquity will certainly

be our ruin. ()! how may we blush and be confounded seven days.

that we should be so loath to have a separation betwixt us and these things, by which our distance with God, and estrangement from him, is so much increased ? This vanity is unspeakable, that we should be so averse from that wherein our eternal blessedness doth lie, in having that woeful band, which we have wreathed about our own necks, taken off by that blessed and everlasting hand of him, who hath died, and risen again, to accomplish this blessed design.

Lastly, under this word of being crucified, is held forth unto us, that complete and spiritual mortification to the world, that this holy man attained to, he was as one dead to these things ; he was not much exercised in joy, in having the world: neither was he exercised in grief, by wanting the things of the world ; he was a man dead, which could not be moved by any of those things : we do not say so, that Paul was altogether a stoick, without all passions of grief and sorrow, or of joy ; but we only say this, that he did not grieve for the want of the world, as those who have no hope; neither did he so joy iu having the world, as those who have not a more divine and high spring of consolation; he was clothed with a holy indifferency, and a blessed neutrality, in having or wanting these things : it was none of Paul's desire to have the world; he had learned that divine and excellent art of being content with every state of life. He knew not what it was to murmur. And it were certainly much our advantage to be provoked to jealousy, when we reflect upon the practice of this holy man. I conceive, that if all that are here would examine themselves, by how many degrees their mortification to the world doth come short of this, they might sit down and conclude with themselves, that they are yet to begin to mortify: yea, there are many here, to whom we may say that they are so far from being clothed with a holy indifferency, in having the things of the world, that they are clothed with that woeful and indispensible necessity in pursuing after these things: this is the language of the most part, Give, give : men hurrying themselves in multitudes of hopes, and of fears, and of expectations, and likewise an infinite number of desires : and what is the end and result of all these things, but vanity and vexation of spirit.

Now that you may be helped to attain this concerning-duty, to be mortified to the world, we shall propose these things unto you ; the first is this, to be much taken up in a holy contemplation and spiritual beholding of those unsearchable excellencies that are in God. If once the soul of the creature were elevated to behold him, there should not be much difficulty to be mortified to the world : were we once admitted to draw by a lap of the veil, and behold that uncreated glory, and inexpressible majesty that is treasured up in him, mortification should be no great difficulty unto us : this is clearly held forth here, for Paul doth tell by whom he had this grace of mortification, it was by beholding that pleasant plant of renown, Jems Christ: this is clear likewise, 1 John v. 5, Who is he that over-cometh the world, hut he that helieveth that Jesus Christ is the Son of God ? Did we once believe that fundamental article of faith, that he who was crucified upon the tree, was the real Son of God, we should most easilv win to this ormcerning-dutv of mortification. We

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may reduce all the oaatM of our little growth in this blessed work to thai woeful ignorance of God, wherewith the most part of us are clothed: 01 were there a door opened to as in hettven, and were

we in the spirit tO behold him who sits upon the throne, whose countenance is like a Sardine stone, and about whose tin-one there is that rainboM ; could we penetrate through these veils, wherewith both he

anil they are covered?—We being clothed with tlie veil of OUT ignorance, and likewise with the veil of OUT impurity ; and he being' clothed with these two most glorious veils.the veil of hi^ unseat ehablc-

ness, and the veil of that inexpressible and wonderful majesty that Lb in

him, the one confounding the judgment, and the other confounding the affections, so thai affection and judgment (in a manner) are put to a non-exercise, and hoth these do sweetly resolve into that one blessed act of admiration. We need not speak much to the commendation of these, unto yon who were never acquainted with him, that so you might he persuaded to forsake TOUT old lovers: we shall only say this, silence and admiration speak least, and yet speak most: there is more divine oratory in holy silence, and more excellent expressions in blessed admiration, than all our invention could reach : what can man speak of him, who is that unsearchable and incomprehensible majesty ? This may appear a parodox to you, that silence should speak, and admiration commend: but it is no paradox, when the object of our commendation is by infinite degrees exalted above our blessings and our praise. O ! men of the world, will you once be persuaded to make that blessed divorce betwixt you and your ideds, that there may be an everlasting conjunction betwixt God and you: O! if ye had so much divine understanding, as to judge of things according to their real worth, He alone shall be exalted in that day. Come and see, and behold what infinite sweetness is treasured up in him, those springs wherew r ith ye delight yourselves, shall ere long be dried up : but he is that high and infinite spring, which always floweth out, and yet is not impaired.

The .second thing whereby we may attain to this blessed duty of mortification to the world, is this, by reflecting how passing and transient those things arc, wherewith the sons of men use to solace themselves. Paul doth press mortification to the world, from this consideration, 1 Cor. vii.31, Thejashion of this world passeth away: the word is most emphatic, this Schema and representation of the world: or this stage-play of the world passeth away: Therefore, let those that rejoice, be as though they rejoiced »<>t. and In- oarefvijbr nothing: this is clear, 1 John ii. 17, and 1 Pet. iv. 7- Did we solid-l N believe how changeable these enjoyments of the world arc would

we hurry ourselves so much in our pursuit alter them ? Those who are lifted up in their enjoyments this day, may be thrust down low the next day: Job was a man enriched in many things; yet a tew days, yea, We may say, a lew hours, made a sad and strange exchange. We inav affirm that, with great assuranci of truth, Surety man at his

best estate, is altogether vanity : thai word that is there fat his best

estate) may he rendered thus, Although he stand, /uiai/isi COnsUtutuS, is our most fixed and settled < OnditioB in the world : thi> i^ the emblem and motto of your state, vanity,' most subject to change: and

why should you weary yourselves in the fire, for that which is very vanity ?

The third thing by which ye may attain to this duty of mortification is, to be much taken up in the consideration of the brevity of your life. I suppose, that if we were walking more in the lion-. of mourning, and were believing the truth. That it i$ appointed for men once to die, and that shortly we must be brought home unto that unchangeable state of life, O ! how would this allay us in our pursuits ? I think this were a little water, which we might mix with our wine, when there is greatest confidence of creature-contentments; lest the foam of this wine should distemper our head, we may mix it with this water, the brevity of our life. It is a sweet subject for meditation when we are most high, to be much in the consideration of this, that within a few days we shall be most low. What in your life but a vapour, which doth qvickhf evanish, and doth but appear for a little f Suppose the whole creation should stay with you during all your time, vet how short would your enjoyments be ? What is man's life, but a hand-breadth, these four finger-breadths, which is one of the least of all geometrical measures, there is morning-, afternoon, and night, all which do amount to a day? There is infancy, youth, manhood, and old-age, and these do quickly evanish and pass away. How many are hurried into eternity in the first step of their days, in their infancy ? And again, how many in their youth ? And we have frequent experience, that to many in their manhood, and in the flower of their age, that sentence cometh forth, Return ye children of men : and there is not one amongst an hundred that doth attain to that utmost period that nature doth allow; and what though ye did live four-score years, which is the utmost period that nature hath allowed, yet doth your time quickly evanish and flee away ? Why should you solace yourselves with those things that cannot eternally remain with you ? When ye go down to the grave, ye can take nothing of those things with you, for in all points as yon come, so you shall go ; and what profit is there that ye have laboured for the wind ?

The fourth thing whereby we may be helped to attain this, is—be much in the mortifying of those corruptions which cannot be entertained, but by entertaining also this woeful corruption of covetous-ness: there are some corruption*, which have so near affinity to. as likewise dependence upon, this sin, that if these be not crushed, we cannot attain to this duty of mortification; there is prodigality and pride, these two grand enemies to the accomplishment of this blessed design : and we would begin to crush these, before we can begin to accomplish this.

There is another way, which is this, be much taken up in reflecting upon that blessed hope, and that grace which shall be brought unto you at the revelation of Jesus Christ. Peter presseth sobriety to all things here below, by this argument, 1 Pet. i. 13, Be sober, and he giveth this reason of it, for the grace that is to be brought vnto you at the revelation of Jesus Christ. O ! were we much taken up in beholding that blessed estate of life, which the souls of just men made perfect shall have with God, whe • all enjoy and ret

not loath: there shall he an everlasting conjunction betwixt desire and enjoyment of him, who is the person heloved, so that it thinks never to receive satisfaction; all it doth receive is more to provoke its appetite than to satisfy its desires.

There is this lastly, —be much in the consideration of that day, when all the families of the earth shall appear before him, in the valley of decision. This indeed would help us to much mortification to these thing's of the world ; as is clear from Eccles. xi. 9- Had we the faith of that day engraven upon our spirits, that we must render an account of our ways, O ! how wary should we be in engaging with vanity ? I think the great cause why sin hath so universal dominion over the sons of men is, because we do not solidly believe that there is such a day approaching, when we shall appear before the judgment-seat of him, who shall judge not after the seeing of the eye, nor shall reprove after the hearing of the ear, but shall judge righteous judgment. The terror of the Lord would certainly persuade us, if we did believe this. O ! what a holy unwillingness should we have in walking after the paths of our idols.

Now we shall shut up our discourse with this, be persuaded once to begin that work of mortification, and especially in mortifying your love to the world: him that returneth victor after that war with his idols, we may call Joseph, for he shall be as a fruitful bough, whose branches run over the walls. If once you spoil that grand and arch rebel, who doth so much oppose you, in a manner, you shall stand alone, and sing a triumph, they shall jlee, when none jjursueth ; and ice ought to he strong as a lion, and ivho shall rouse us up ?

TWO SERMONS

CONCERNING

SPIRITUAL CONTENTMENT,

SERMON I.

Philip, iv. 11 / have learned, in whatsoever state I am, therewith to he content.

It was Adam's ignorance of this divine mystery of Christianity, to be content with every estate wherein he was placed, that did bring him down from that high pinnacle of his excellency, and did degrade him from that primitive glory wherewith he was clothed ; for he, not being content with that precious and excellent lot wherein God had placed him, but coveting after a more noble and excellent being, came exceedingly short of his design; and such is the Athenian and woeful frame of spirit wherewith men are possessed, that they can fancy no blessedness in what they are, but imagine a great blessedness to be in what they are not: hence it is that men do covet the lot of others, and are dissatisfied with their own estate and condition. And certainly, the affections of men, while they are living under these spheres which are in perpetual motion, can never be satisfied, nor be at rest; which was the observation of that master of experience, Prov. xxvii. 20, Hell and destruction are never full, so the eyes of man are never satisfied : and as he saith, Eccles. i. 8, The eye is not satisfied with seeing, nor the ear with hearing : and we may likewise add, That the heart is not satisfied with enjoying : and it is certainly through the deceitfuluess of the spirit of man, and that invisible root of pride, that every lot and condition of life is subject to satiety and loathing. Private men do envy the greatness of princes, and princes do envy the quiet repose of private men, though they will not descend nor reduce themselves unto that estate, but do always fear that, which sometimes they are constrained to desire. And believe me, when a Christian sits down seriously, to contemplate and view what an infinite multitude of hopes, fears, and desires the spirit of man is possessed with ; as likewise to behold how vanity and vexation of spirit is engraven upon the choicest lot that a Christian can meet with here ; he may be provoked to look out at the windows of his prison-house, and long -for that precious day, when Christ shall be as a roe, or as a young hind, upon the mountains of Bether, waiting to be exalted to that precious and excellent estate of life, where there shall be neither loathing nor longing. Abel hath been the first possessor of heaven, of all the house and family of Adam, and hath dwelt in it near six thousand years, yet there is not in him the least inclination or motion to change or alter his estate: there is no loathing in heaven, nor desire to flit there. And believe me, this divine mystery of content-

incut with every lot or condition i" which a Christian is placed, is not easily attained. O! what repining* hath the onmortined spirit

of man to the dispensations of (rod in regulating his lot and estate, which doth alone speak forth the atheism of OUT hearts? For it is, as it were, man proposing a model and form unto (iod. how he should rule and govern the world. I think Christians are as much subject to the fashion of contempt and pride as any. It was a noble saying of one, in the commendation of victory over a man's self, Tunc omnia regna tenebis, < , inu poteris rexisse tui, Ye shall then be made a possessor of all kingdoms, when ye shall be made a rider and king ofyow-self And no doubt, one that is once mortified to this passion of discontent, may dwell upon the mountains of Ararat, in the midst of all the revolutions and changes that are here below; such a Christian iiki\ sweetly contemplate the overturning of estates and commonwealths, and may patiently endure every lot that doth befal him, and possess his soul in patience. And certainly, men may know, that the whole circumference of the earth is but oue point of the universe, and that all time that hath been, is, or shall be, is but one instant, in comparison of eternity : and what is man, but a part of that point ? And what is his life, but a small part of that instant ? And why then should man anxiously complain to spend a part of a moment in enduring the most anxious and sad things that can befal him ? And, (as Christ doth most divinely speak), Can a man, by taking thought, add one cubit to his stature ? What poor advantage hath a man by his discontentment and sorrow, if it be not to render himself more miserable ? We may say of heavenly-mindedness and of contentment, they are like Hypocrates's twins, that live and die together, they are two sweet companions, that always go together, and cannot be divided.

But to descend a little more to the words; you have Paid in them, obviating any misconstruction that the Philippians might have of his joy, which he expressetb in the former verse, as if he had been one who was coveting great things for himself, or desiring to be great iu the world,—no, saith he, 1 speak not these things because of' want, which formerly I had, and is now made up ; for, saith he, I have learned in every state that I am, therewith to be content. There is no lot, but I can patiently endure it. and can with a divine complacency carry myself under it; and this he proveth in the 12th verse, / know, .saith he, how to be abased, I am instructed in this divine art. how to walk soberly under debasement; and I know, saith he, how to abound. I am not one that is puffed up with a prosperous lot in the world : and lest this assertion of Paul's should seem to be a boasting beyond his line, and of being exalted above measure, he doth sweetly subjoin that humble assertion, / Can do all things through Christ that Strengthened me: as if he had said, do not mistake me, or conceive me under a more divine and high notion than ye ought ; for I am but a poor and sinful man, who can do nothing of myself, but as I am over-acted by a divine and supreme hand. 1 am enabled to triumph over the most adverse and Binistrous lot that can befal me.

The words which we have read, in the original, are most significant and emphatic; that word which is here rendered content, is all-sufficient ; and so the words may sweetly run thus, / have learned in

evwy state wherein I am, to be all-sufficient; of which that word, Prov. xiv. 14, is a sweet commentary, The backslider in heart shall be filled with the fruit of his own way : but a godly man shall be satisfied from himself. In a manner, there is a well-spring of everlasting 1 consolation within the Christian, which maketh him endure every anxious lot. And no doubt that word, / have learned, doth both speak the difficulty of attaining this mystery of divine contentment; as likewise, it speaketh out that ignorance of this divine and noble end, wherewith Paul was once possessed: I was once, saith he, as rude as any, in the knowledge of this thing, but now through the understanding and wisdom of God, I am made perfect in the knowledge of these things. And that word, in every state, doth exceedingly commend the great pitch of Christianity unto which Paul had attained; there was no lot that could befal him wrong. And we shall only say this by the way, continuance of afflictions is one of the greatest occasions of impatience that is imaginable. A Christian, when first he meets with a cross, may be provoked to salute it, and embrace it; but if it be lengthened out upon him, then he crieth out, Hast thou found me, O mine enemy ? And then he beginneth to call in question the loving-kindness of the Lord, and to complain, that he hath shut up his mercies in everlasting forgetfulness. Though we may say, in the day that a Christian shall be passing through the valley of the shadow of death, he shall be sweetly convinced of his impatience : when a Christian shall be constrained to engrave that motto upon the door of his everlasting rest, He hath done all things well. What thoughts will ye have of these risings and debatings of spirit, wherewith ye have been possessed ? We may imagine, and not without some ground, that a great part of eternity shall be spent in interrogations : Christ shall interrogate us, if we lacked any thing while we were here below, and we shall be constrained to answer, nothing, even in that day, when he sent us without scrip, or money, or without sandels, or any thing; and those that did belong to us, we shall be constrained to subscribe to the infinite wisdom of God, in regulating of our lot.

Now in speaking upon this divine quality and duty of divine contentment, (which we conceive is a duty most requisite in these days) we shall not insist long in pointing out what this divine grace of contentment is ; but we conceive it includeth this, a sweet and composed frame of spirit, under every anxious lot and dispensation with which we meet, of which that word is a commentary, Lev. x. 3, where it is said of Aaron, when his sons were cut off, He held his peace ; and that word, Psalm lxii. 1, Truly my soul waiteth upon the Lord : but the words in the original are thus, Truly my soul be thou silent unto God, as they are rendered in the margin of the book : as if he would have said, Do not fret, nor be disquieted, because of any thing that he carveth out unto thee.

This grace and duty of contentment includeth also a hcly complacency, and sweet serenity and calmness of spirit under every lot, of which that word is a commentary, James i. 2, Count it all joy when ye fall into diverse temptations : and that word, Rom. v. 3, We glory in tribulation. Neither shall we dwell long in proving that it

is the duty of a Christian to bo content with every estato wherein God shall put him ; this is clear, 1 Tim. vi. 8, Having food and raiment, let us be therewith content: ami Ileh. xiii. 5, Be content i/itlt such things as i/e hare : and James iv. 7, and Luke iii. 14. And we niav sav. it' a Christian made the world but his servant, a little would c.intcnt bim ; but if once he make the world his master, and lord of his all'ections, then his desires will be infinite, and cannot at all be satisfied. We shall not long 1 stand to inveigh against that too much addictedness of man to those passing and transient vanities of the world. We conceive there are these three things which men do most earnestly covet, namely, pleasure, riches, and honour. And certainly, these are below an immortal spirit, to fix its desires upon them: would ye have Solomon's verdict of riches, O ! ye that trust in uncertain riches, ye have it sweetly in Prov. xxiii. 5, lll/t thou set thine eyes upon that which is not ? In a manner, riches have not a being-, for they take icings to themselves, and flu away ; as Solomon doth most sweetly speak, Eccles. v. 11, If riches increase, what profit (saith he) is thereto the owner thereof, save to the beholders of them with their cues ? All that the owners of riches have, is, the seeing of them ; which a man, who is a passer by, may likewise have, though be be not possessor of them. And hence is that word, Luke xiv. 18, where the man desiring to be excused for not coming to Christ, saith of himself, I have bought apiece nf ground, and I must needs go and see it: all his enjoyment of it was comprehended in that one poor thing, to behold it. And as for honour and glory, which spirits that are more refined, and are not so much wedded to the things of a world, pursue after, I would only have them knowing that one word, Psalm lxii. 9, Men of high degree are a lie, and men of low degree are vanity. As if he would have said, any pre-eminence that one hath, that hath an excellent lot in the world, above a poor one, doth consist in this, the one is a vanity, and the other is a lying \unity, speaking somewhat to be in him which is not really in him, Acts \\\. '23, where speaking of Agrippa, that came in with great pomp and glory unto the senate-house, the word that is rendered pomp and glory, is this, He came in with a great fantasy, with a great shout and image, without any thing in reality. And as for pleasures of the world, with which Epicurean spirits of the world are so much besotted, know that verdict which Solomon hath of these things. Vanity of vanities, all things are vanity and vexation of spirit And what can the man do that cometh after the king ? If Solomon found no more, no doubt none that cometh after him can find any more.

But that which we shall speak to first upon this, shall he, what are the causes and principles from whence discontentment of one doth flow, under an anxious or sad lot that doth befal him ? And we conceive that it either doth proceed from this—a Christian not being much in the exercise of self-examtnat ion ; as is clear from that word. Psalm iv. 4, Examine your set res upon yow bed, and be still: speaking so much that the compendious way unto submission and contentment under any lot, is to be much about self-examination. And certainly, self-examination hath much influence upon contentment under every lot, because such a one doth most accurately take op those mi-

perfections and blemishes that are in him ; so instead of complaining-, he is constrained to cry out, Why should a living man complain, a man for the punishment of his sin ? Likewise one that is much in self-examination, is a man that can take up the intendment of the rod, as likewise, the advantage of it; and so he is constrained patiently to bear the rod in his youth, and to sit down and adore the unsearchable wisdom of God, in dispensing such things to him That word, Prov. xix. 3. is oftentimes verified to us, The heart of man perverteth his way, and then he fretteth against the Lord, when he is chastened for it. O ! but if a Christian were dwelling much at home, he might wonder that yet he had a being in the world, and is not cut off from the right hand of the Lord. O ! bless him eternally, that ye are not sent away to be reserved in everlasting chains.

There is this, likewise, that doth occasion discontentment under our lot, namely, want of that divine preparation to meet with every lot that can befal us before it come. We think a Christian ought to be general in his resolutions, to bear every cross that Christ will carve out. And certainly, there are these two advantages that a Christian hath of general and universal resolutions : first, He hath this advantage, that when he is chastened (as it were) in his goods, or any other thing that belongeth to him, he beginneth to sing a song of praise because it is not worse with him : there can no lot befal a man who is universal in his resolutions, but he will sing a song of praise unto God because of it. Secondly, He hath, this advantage, that foresight and resolution to meet with any cross, doth exceedingly dispose the Christian for meeting with it. We conceive, that word, which is, Job iii. 25, For the thing which I greatly feared is come upon me, throws light on Job's patience. Afflictions do oft-times surprise us, and so we faint in the day of adversity, and so prove our strength to be but small.

There is this, likewise, which occasioneth our discontentment, namely, the little heavenly-mindedness that is in a Christian when he meeteth with his rod. O ! but a Christian, when he sitteth down upon mount Pisgah, to behold that promised land, might with patience bear his rod ; this is clear, 2 Cor. iv. 16, compared with ver. 18, where Paul giveth this reason of his courage and constancy under his rod, that he had an eye unto those things that are eternal. Did ye never know what such things meant, as to drown the thoughts of your present misery in those precious depths of eternity; to be beholding so much in heaven, as might infinitely solace, yea, and make up all your losses here ? I confess, that opinion of the Stoicks, that did commend indolency and want of passions unto men, that they should not be moved with grief for the want of any thing, nor be moved with joy for the having or possessing of any thing, is in some sense good; hence was it, that in some sense they spoke divinely, Nihil boni vel mali accidit homini, nisi bonus vel malus animus ; that there was no evil nor good that did befal man, but only a good and evil mind ; if the heart was in a divine and spiritual frame, they know not what any other sad or anxious lot could do to them.

There is this, likewise, which occasioneth discontentment, namely, the want of the taking up God, as the cause and author of those sad

evils which hefal us ; which, if it were once believed, we should br ashamed to dispute and murmur so much as we do ; this is clear, 1 Sam. iii. near the close, that word of Eli, It is the Lord, let him do what seemeth him good ; and that word, Psalm xxxix. 9, / wot thumb, and opened not mi/ mouth, and the reason is riven of it, because thou didst it: and that word Isa. xxxix. 8, Good is the word of the Lord. And certainly the murmurings and repinings of our hearts do speak that gross atheism that dwelleth within us : O ! durst we debate with him who is Almighty? or put him to make an account of his ways, who is that supreme and absolute One: is it fit to be said to such a prince as he is, thou art ungodly, and to condemn him who is most just ? O ! be much in the study of the sovereignty of God, when he (as it were) doth call, as in a solemn assembly, all your terrors round about.

There is this, likewise, which doth occasion it, which is, our being little in the meditation and serious thoughts of the brevity of our life and of time : if a man knew that it were but for an hour, or for ten days, that he were to endure tribulations, he might patiently submit and bear with his rod ; this is clear, 1 Cor. vii. 29, compared with the following verses, where, from that doctrine, that time was short, he doth infer this exhortation, Let those that weep, be as though they wept not: as if he would have said, " Let them not be much moved with those things; time will have a close." Believe me, it is not long before the small period of time that hath intervened betwixt eternity before, and eternity after, shall be sweetly swallowed up, and there shall be nothing but eternity.

And there is this, lastly, which doth occasion our great discontentment under our rod, which is, that unmortifiedness and unsubdued-ness of spirit, pride being the great predominant evil: and if we may allude to that word, Only by pride cometh contention, we may certainly say it holdeth well here, that only by pride are these con-tendings that we have with God, concerning his dispensations towards us. In sum, it is this, It is impossible for a Christian, not humble, to be content. Pride is one of the greatest opposites unto divine contentment under any rod that we meet with: O ! but if a Christian were humbled, he might sit in the dust, and sweetly adore the infinite love and patience of God.

Now we shall in the second place, propose some considerations, that may hinder a Christian or any other, from being discontent with any lot that doth befal them. And the first is this, that there are many sad and woeful companions of a Christian's discontentment and repining against any dispensation of God. And we conceive, it is not only this bad companion, that a Christian hereby is indisposed and unfitted to go about spiritual duties, especially these two, of prayer and praise. It is impossible for a Christian that is under the exercise of discontentment, to pray or praise; there is somewhat of this pointed at, 1 Tim. ii. 8, where there is a qualification of a right prayer,*that a man should be without inath, not having any murmur-ings or repinings within his heart ■ as likewise it is dear concerning praise, Psalm lvii. 7. My heart is fixed, it is fixed, which Bpeaketh so much as this, that praise doth require a divine and composed frame

of spirit: and it is most certain, that discontentment doth impede prayer ; for there are three sweet ingredients of the exercise of prayer, which discontentment doth exceedingly cut off; there is love, fervency, and faith ; which no doubt discontentment doth abridge ; a discontented Christian cannot be burning with love ; jealousy is such a predominant with him, that love cannot be his exercise. And certainly, if prayer do not proceed from the precious principle of love, it wants that one arm which it ought to have. Neither can a Christian exercise faith, because he hath now (as it were) taken up so bad an opinion of God, that he cannot repose his confidence nor hope in him : and as for fervency, men are so much in poring upon their present lot, that they can (as it were) be fervent about nothing, but only in the removal of that. It is certain, that let a Christian examine himself, there is nothing that cuts the neck of prayer so much as discontent; in a man, the spirit (as it were) is turned brutish, being uncomposed for any spiritual converse with God.

There is this bad companion likewise which accompanieth discontentment—we are incapacitated and rendered altogether unable to resist temptations whilst discontentment is in exercise. It is impossible for a Christian to be a mortifier, or resistcr of lust, when discontentment is once in exercise : and there are two evils that get marvellous advantage over those that are under discontentment,—these are the predominant lust of such a one, be what it will, and pride: these two evils do spring apace. And certainly, all other lusts do get much victory over such a one: a Christian may lose more by one hour's discontentment under a cross, than he can regain in many months, yea, on this side of eternity : and it is no wonder that temptations do prevail upon such a one ; he is off his watch, and his strength is gone. In a manner, temptations speak that, Their strength is gone from them, let us go up, and put them to flight.

There is this bad companion likewise that doth accompany discontentment—want of tenderness of spirit, and the loss of it. It is most certain, that there is nothing that doth cut off tenderness so much as discontentment; for a Christian that is such, is not living under the impression of the fear, or of the love of the Almighty, which are the two great principles of tenderness of spirit. Certainly, let men examine, they will find, that by their anxiety and bitterness of spirit, they have made their hearts to die as a stone within them, and have made their bands strong upon their spirits.

And there is this last bad companion of discontentment—a Christian undervaluing all former mercies which he hath received; when once a Christian meeteth with that which contradicteth his humour, he loseth his esteem of every thing that formerly hath been bestowed upon him. There is something of this pointed at, Gen. xxxvii. ult. in Jacob's impatiency in the loss of Joseph, where he doth undervalue all his brethren beside: and it is most clear in that word, Esth. v. 13, where though it be spoken of a wicked man, yet by proportion it holdeth of a Christian ; because 3Iorde-cai did not bow his knee, he cried out concerning all his other mercies, They avail me nothing ; he knew not what it was to put a

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SPIRITUAL CONTENTMENT.

price upon mercies that he had received; but because this which was the great lust of his heart was away, he did undervalue the rest: and it is most certain, that there is nothing doth so heighten a Christian's disrespect unto the most precious and excellent things of God, as this of discontent: and this is one subtilty and device of Satan's, that Christians may with great ease, and with less conviction, construe their choicest mercies to be delusions, and so upon that account begin to undervalue and misprize them.

There is this consideration which may move you to wrestle against discontentments—contentment is a character and distinguishing mark of a Christian from a reprobate: I would have murmurers seriously to meditate upon that sad word, which is in Jude, 16th verse, compared with the 15th verse, where speaking of Christ's coming to judge and execute vengeance, the first put in the roll are these, These are murmurers and complainers : and that word, 1 Cor. x. 10, Be not murmurers, as many of them were, and were destroyed of the destroyer. And certainly, it is no wonder, that murmuring passes under so bad a notion, not only because it is that sin which speaketh out our atheism most, but because it is that sin which doth declare most that a Christian, or any others desire to be independent, and not in subjection unto God ; in a manner, such is the woeful ambition of our spirit, that we desire not to depend upon him, but that we should have our own lot in our own hand, to carve out unto ourselves. O ! we know not what it is to give Christ any one vote in the dispensations which do befal us : we would be co-ordinate with God, and not subordinate to him, to put a blank in his hand, and desire him to fill it up with what he liketh: Christ doth oft-times put a blank in a Christian's hand, as in that word, What will ye that I should do unto you ? There is Christ's blank that he doth give us, and though through our ignorance we cannot fill it up, it is best to give it back to himself, that he may fill it up with what he listeth.

There is this consideration also, that may persuade you to desist from discontentment, it is the sin which doth interrupt the accomplishment of the promises. As likewise, it doth interrupt the exercise of faith upon the promises : this is clear, Numb. xiv. 27, compared with the 8th verse, where they were cut short of that promise that was given to them of entering into the land of Canaan, because of their murmuring : and it doth interrupt the exercise of faith upon the promises, as is clear, Psalm cvi. 24, where it is said, They believed not his word: and the ground of it is given, for they were murmurers. And it is no wonder that murmuring interrupts the exercise of faith upon the promises, for it is impossible for a murmurer cither to have the faith of the omnipotency of God, or to have the faith of his goodness or love, which are those two precious pillars of faith upon which it must build itself. O but those that begin once to debate with him, do quickly put faith out of exercise. And I would have you knowing this, that there is a discontentment of judgment, and a discontentment of the will and affections, and oftentimes a Christian will get over the discontentment of judgment and reason, when he cannot mortify the dis-

contentment of his will and affections ; for the sovereignty of God, and the sinfulness of our nature, will silence our reason: but no doubt, it must be his own immediate hand, that must silence the murmurings of our will; this is clear, Psalm xiii. 5, where David is convinced of the unreasonableness of his discontentment, and yet he is forced to debate with his will concerning the quieting of it.

There is this consideration, likewise, which may provoke you to desist from discontentment under your lot; it is a most unreasonable evil for a Christian to be discontent: for as Christ speaketh, Matth. vi. 27, What profit have you by taking thought ? Can you add one cubit to your stature ? It is a poor thing when a man hath lost his goods, to lose his patience also; what a poor revenge is that which a man taketh of himself? And certainly the unreasonableness of impatience under the rod doth not only appear in this, that it hindereth and interrupteth a Christian's feeling any mercy that is in the rod, it is impossible for a discontented one to take up mercy in the stroke; but also that impatience is the compendious way for the prolonging of your strait, and the involving of you in greater miseries and thraldoms: as likewise impatience doth heighten and increase the cause of your bondage, and multiplieth your iniquities. O but it is a sweet and excellent study for a Christian to endeavour patience under every lot ! And (in a manner) when we cannot read love in his hand, nor in his face, because of his frowns and strokes, yet by faith to draw aside the veil, and read love in his heart, and cry out, / know the thoughts of his heart, and they are thoughts of peace, and not of evil. Certainly it is through discontentment that we cry out, Though his word be as soft as oil and butter, yet war is in his heart: we do charge him with contradictions, betwixt his professions and his purposes.

And there is this consideration, likewise, which may deter you from discontentment, which is this, it is impossible for a Christian to profit by his rod, while he is discontent: all the time that a Christian is under the fit of impatience, he spendeth so much of his time most prodigally; not employing it, not promoting that which is the great design of the rod, to take away sin, but studying to involve himself in a greater captivity and bondage, and to subject himself under the hand of his iniquities. O ! that ye might be persuaded to exercise more divine contentment under your lot, and that ye may be more exercised in contemplating and beholding those precious and excellent things that are above. That is a most remarkable word which Jacob had to Esau, Gen. xxxiii. 11, / have enough ; the word in the original is this, / have all. And as critics do observe, that word which Esau had in the 9th verse, I have enough, is not that which Jacob hath in the 11th verse, I have enough ; that though Jacob was a poorer man than Esau, yet he had all: such a Christian as hath Christ for his portion, may sweetly sing, Though I be poor, yet do I possess all things; as having nothing, and yet possessing all things, as sorrowing, and yet always rejoicing, as poor, and yet behold we are rich. It is not long before that day shall come, when Christ shall make up his jewels, when there shall be a

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clear and most palpable difference betwixt the precious and the rile : behold he is upon his way, and therefore do not murmur nor repine. A Christian must not expect two heavens, it is enough if he possess one; we must not travel to heaven through a bed of roses, it is not much though we go to heaven in a fiery chariot, bavins afflictions and calamities our companions all along the way : when our feet shall be passing through the threshold of the door of our everlasting rest, then our chains shall fall from our hands, and our fetters from our feet, then might we lift up our heads with joy and rejoicing; O! but when those heavens which you behold .shall be rolled up as a scroll, when these two great veils, the visible veil of the heavens, and the invisible veil of iniquity, shall be rent from the top to the bottom, we shall have most clear and precious discoveries of that noble Plant of Renown, when we shall sit down at the well's-head, and drink, and forget our misery, and remember our poverty no more: let hope evanish into fruition, and faith into possession, and let time sweetly evanish into eternity.

SERMON II.

Philip, iv. 11.— I have learned in whatsoever state I am, therewith to be

content.

It is an ordinary and usual error and delusion among Christians, that they place the exercise of religion in those duties that are most sublime and high in their apprehensions, as faith, hope, and prayer, but undervalue the exercise of those lower duties, as contentment, mortification to the world, and charity to the poor, as not being so essentially necessary for the being of a Christian. I am persuaded, that if any of you had been a hearer of the apostle James, when he was discoursing upon that divine subject, wherein pure religion and undefiled did consist, no doubt ye woidd have imagined, that he would have brought forth some divine and profound thing, in the exercise of which, pure religion before God and the Father did consist: but believe me, religion doth more consist in practice, than in speculation ; and more in obedience than in refined notions : what conceive ye of such a definition of pure religion and undefiled, as that which is, James i. 27, Pure religion, and undefiled, doth consist in mortification to the world, and in charity to the poor, these two low undervalued duties. And this may further ingratiate and commend the exercise of those low and undervalued duties, that in the day when Christ shall appear to judge the epiick and the dead, the ground of the approbation of'the saints shall be founded upon this low and contemptible duty, Charity to the poor: it shall be that ground which is given of that eternal blessedness—which approbation of Jesus Christ, no doubt, is a confirmation of James's doctrine: and that which shall be the ground of the reprobation of the wicked, shall be the neglect of

this low duty, want of charity to the poor, and visiting of the fatherless. And believe me, in the exercise of this divine quality of Christian contentment, not a little of religion doth consist: Paul saith, Godliness with contentment, is great gain. It is by faith that a Christian enjoyeth God, it is by love that he enjoyeth his neighbour, and by contentment that he enjoyeth himself. We confess, it is a most mysterious and difficult lesson for a Christian, in each lot he is placed in, to be crying out, It is good for me to be here, let me make a tabernacle here. Ordinarily we have strong desires to have the carving out of our own lot. Solomon maketh mention of three things that are not satisfied, and of four that never say, It is enough ; the grave, the barren womb, the earth that is not filled with water, and fire. And we may add unto these four, this fifth, as the most part of men are unsatisfied in their lot, it is no wonder that, being unlimited in their desires, they meet with great disappointments ; for those that have exorbitant and eccentric desires, must have great hopes, as likewise great disappointments: therefore it were certainly your advantage to be studying to compendize and abridge your desires after these things that are here below ; for as one spoke well, " He conceived that the greatest riches of a man did consist in poverty of desires, and in being content with that lot wherein God had placed him." There are only these three things that befal a Christian, under which it is great difficulty for him to attain to contentment ; there is the loss of his predominant lust and idol, especially if it be any whit refined, and veiled under the veil and vizard of any virtue ; as, if one be given unto the seeking of the applause of the world, there is nothing under which there is so great difficulty to exercise contentment, as in the losing of that applause, our hearts oft-times crying out, They have taken away my gods, and what have I more ? And certainly oft-times our lusts die unto us, before we die unto them ; which is the occasion that our living lusts do sit down and lament over the graves of our buried idols, and wish that they may awake and stand up from the dead. And we shall only say to such, Woe unto you, when all men shall speak well of you, which may hinder people from pursuing after that idol; but much more especially that word, John v. 44, How can ye believe, that seek glory one of another ? Which words seem to import an inconsistency betwixt the exercise of faith, and betwixt the exercise of pursuit after idols.

There is this, likewise, that befalleth a Christian, under which it is a great difficulty for him to attain to contentment, and that is, the continuance and lengthening forth of any affliction that doth befal him : oft-times a Christian, when first he meeteth with his cross, will salute and embrace it, and will cry out, This is a grief, and I must bear it: but when the thread of our affliction is spun out unto any length, then we begin to be discontent, and cry out, Hast thou found me, 0 thou mine enemy ? This was clear in the exercise of Job, who, when first he met with his cross, did express divine contentment under a most eminent way, crying out, Blessed .be the name of the Lord; when he was made to possess months of vanity, and wearisome nights were appointed for him, then he crieth

2 b 3

out, I choose gbrangling and death, rather than life. And we shall only say to such, be much in the meditation of that precious and immense hope, and go up to the top of mount Pisgah, and there be with Moses in the viewing of that land which is afar off. As likewise, study to seal that divine conclusion, Thai he dotk all things

irrll.

There is this, thirdly, which befalleth a Christian, under which he hath a great difficulty to exercise contentment, which is, poverty and want in the world. Agur, who was well acquainted with his own heart, and knew well his unsuitablness to bear such a cross, crieth out, Prov. xxx. 8, 9, Give me not poverty, lest I steal, mndtake the name of my God in vain. It is certain, that to exercise faith upon God for the receipt of common mercies, is more difficult than to exercise faith on God for our eternal salvation, and for our interest in Jesus Christ. And we conceive that the reason why a Christian findeth greater difficulty to exercise faith upon God for the receipt of these common mercies, than for the receiving of that cardinal and unspeakable mercy, salvation through Jesus Christ, to be this, that faith, when it is exercised upon the one, must simply and immediately rely upon the omnipotency and faithfulness of God, abstracted from all other props and considerations ; for there sense and reason do contradict the exercise of faith ; but when Christians do exercise faith upon God, for righteousness and salvation, they ordinarily have either somewhat of sense, or somewhat of holy reason, that doth underprop and help their faith ; and this, likewise, is the occasion of it, that not so ordinarily a Christian is put to the exercise of the one, as unto the exercise of the other: but believe me, it is no small difficulty for a Christian to act in confidence upon God, when he is reduced unto a low and pinching estate in the world. And we shall only say to such, who murmur and repine under such an estate, cast your eyes upon him who was the heir of all things, of whom it is recorded, That he had not so much a% mien to lay his head. As likewise, cast your eyes upon a number of that precious cloud of witnesses, who are now entered into the everlasting possession of that precious and excellent lot, who were constrained to wander in dens and caves of the earth, having sheep and goats' skins for their clothing. You are now in the state of your minority, and therefore ye are rich but in hope and expectation, and so ye may dispense, though ye be not rich in possession : though we may say, a Christian that hath him irho is all in all, must of necessity enjoy all in all.

That which we shall further speak upon this divine quality of contentment, besides those things which we spoke of at the last occasion, shall be to point out a little of the difficulty of attaining unto contentment under every lot and estate that a Christian fallcth in: the difficulty of it is fully shown in that word, 1 hone learned — speaking so much as this, once Paul was ignorant of this mysterious lesson of divine contentment, but he was instructed by him, who is the Prince of pastors, by whom he did attain to the knowledge of this: and this speaketh forth the difficulty of it, that a Christian must be much in self-examination.and self-searching, be-

fore he can attain unto contentment; there is somewhat of this pointed at, Psalm iv. 4, Examine yourselves upon your beds ; and there is a promise annexed to this, and ye shall be still, or be still. And the influence that self-examination hath upon this divine quality of contentment, may not only appear in this, that a Christian who is much in reflecting upon himself, taketh up ordinarily a suitableness betwixt the cross and his humour; as it were, he seeth infinite wisdom shining, in carving out such a lot and dispensation unto him, and so he is constrained to adore the unsearchable riches of the wisdom of God : but likewise, its influence may be shown in this, that a Christian who is much in self-examination, doth behold such spots and blemishes in himself, that he is forced to wonder that it is not worse with him, and so is constrained to glorify God in the fire. I confess, it may be a wonder, that this is not a wonder unto a Christian every day, that he is not consumed, and cut off" from his right hand. O that ye would once be much in the study of yourselves ! That ancient advice of a heathen, know yourself, were worthy to be practised by all Christians ; we are too much roving abroad, and too little at home. It is reported of some beasts, that they have eyes to see abroad, but have no eyes to see at home ; which, no doubt, is the case and exercise of the most part, who have lived in these days.

This likewise pointeth forth the difficulty of attaining to this duty of contentment, that a Christian, before he can attain it, must be much in the exercise of these two cardinal graces, faith and love : certainly, till once we be studying the exercise of these, contentment will be at a low and weak standing with us. And no doubt, the exercise of faith, not only concluding our interest in Jesus Christ, and sealing that conclusion that he is ours, is most necessary for attaining of contentment, but likewise the exercise of faith for attaining of contentment, may be shown in this, that faith is that grace, which is the best interpreter of the dispensations of God: this may be recorded to the commendation of that grace of faith, that it knoweth not what it is to bring up a bad report unto God. And certainly, as long as we consult with these three bad counselors, sense, reason, and misbelief, about the dispensations of God, this will be the result of that counsel, to have sorrow in our heart daily ; but study to employ that wise counsel for faith, which sometimes, because it is so intelligent a grace, is called understanding, as is clear from Col. ii. 2. Now this is clear, that faith hath influence upon contentment, 2 Sam. xxiii. 5, where David from this, that God had made with him an evei'lasting covenant, crieth out, / am not much anxious, though other things should fail, and though my house should not be so with God. As likewise, it is clear, Psalm cxlii. 4, 5, where the exercise of faith upon this, that God was his portion, made him with patience to submit, Though all refuge should fail him, and none should care for his sold. As likewise, Psalm xxxvii. 1, compared with verse 3, where he presseth that duty of trusting in God, by which men may obviate the exercise of discontent and fretting. Love likewise (no doubt) must be exercised, before a Christian do attain unto this divine qualitv of contentment.

2 b 4

There are these two precious properties of love which are given, 1 Cor. xiii. 1, 5, Love > ndureth long, andthinketh no evils which (no doubt) have great influence upon contentment. We confess, love sometimes is the most impatient grace of a Christian, and sometimes the most patient grace of a Christian ; in a manner, love, when it is in its most vigorous exercise, will endure more sad afflictions than faith : faith sometimes will be languishing and giving over, when love will support and strengthen it; it being afraid to conceal that woeful conclusion, That he is not owt; love know-eth not what it is to entertain jealous thoughts of him who is the lover, it thinketh no evil; and certainly, when the grace of love is in its vigorous exercise, it is most tender to act any thing by which the person that is loved may be wronged, or a bad report may be brought up upon him. A Christian being united unto precious Christ, by that golden and invisible chain of his beauty, and transcendent excellency, can with patience endure the loss of all things beside Christ; love is peremptory in nothing but this, the enjoyment of the loved ; and love is sorrowful for nothing, but the loss of him who is loved ; he moveth in so high a sphere, and is so far elevated above all things that are here below, that (in a manner) he possesseth his soul in patience in the midst of the revolutions and changes that are here below ; in a manner, the grace of love doth incorporate a Christian in Jesus Christ, and doth make him to dwell in Christ as his mansion-house, and so he is not much taken up with those things that are abroad.

There is this likewise, which speaketh forth the difficulty of attaining unto divine contentment, and it is this, a Christian must be in the exercise of the grace of mortification to all the passing and transient vanities of the world. Do not these risings and murmurings of the spirit speak the little exercise of mortification that is amongst us ? For if we were once mortified to the world, we should then exercise contentment under every lot: this is clear from Psalm cxix. 9b*, where David saith, / have seen an end of aUperfection ; which speaketh forth that distinct discovery he had of the vanity of the world ; in a manner, he had it brought within his sight, winch is one of the most unerring senses ; compared with that most remarkable place, which breathes forth much of the spirit of divine contentment in him, 2 Sam. xv. 25, 2(5, where he saith, But if he thus tag, I have no delight in thee: here am I, let him do to me as teemethgood unto him. Here (in a manner) is David making a resignation of his crown, and seeing an end of the perfection of that glistering and passing vanity. As likewise, it may be shown from the paralleling of these two places, with Gal. vi. 14, where Paul saith of himself, / am crucified unto the world, am/ /hi' world it crucified unto vie: in a manner, Paul and the world made a sorrowless parting, as two dead men parting one from another. I think certainly, a Christian reflecting upon the changcableness, inconstancy, and vexation of things here below, will not be much moved withjheloss of them. It was upon this ground that heathens did attain unto such a length in this divine quality of contentment ; for they beheld that fear and desires were the two inseparable companions of

those that had most of those fancied delights of the world , for even those that have the greatest abundance, are vexed betwixt these two passions, fear and desire : fear to lose what they have attained, and desire to attain more. We conceive, that it is a remarkable thing that is recorded of Sesostris, king of Egypt, who was so ambitious, that he would needs have his chariot drawn by four kings, one of which had his eye continually upon the motion of the wheel of .the chariot, which the king observing, did ask him the ground why he did so exercise himself? He did most fitly reply, " It put-teth me in mind of the mutability and changefulness of the things of the world ; for (saith he) the highest part of the wheel is instantly the lowest part, and the lowest part of the wheel is instantly the highest;" which moved the ambitious prince to desist from so ambitious a practice. And believe me, if ye would read that inscription upon the forehead of all things, Vanity and vexation of spirit, ye might easily attain unto contentment.

There is this, fourthly, which speaketh forth the difficulty of attaining unto contentment, that a Christian before he win to it, must necessarily be mortified unto the innate and co-natural idol, pride. Pride must be once brought low, before contentment can be attained. We conceive, discontent and pride have sworn a covenant of agreement, that they shall be undivided in their life, and undivided in death, they are chained together by an unchangeable chain of amity : and believe me, it is impossible for a Christian to be discontent, but he must of necessity be proud. And upon the contrary, a Christian that is proud, must of necessity be a discontented one ; for there is nothing that is the mother of contentment so much as humility, which moveth a Christian silently to bear his yoke, and to sit down, and put his mouth in the dust, because God hath done it. In a manner, a humble one, and one that hath distinct knowledge of his own baseness, knoweth not what it is to cry out, Why am I thus ? Such a one is much in admiration, and little under murmuring; much in praise, and little in complaint.

There is this, lastly, which pointeth forth the difficulty of it, a Christian cannot win to contentment, without he be much in heavenly-mindedness, and have his spirit in a spiritual and heavenly frame. There is somewhat of this pointed at, John xiv. 1, compared with the 2d verse, where Christ, proposing a remedy unto the discontentment of his disciples, that their hearts should not be troubled, doth begin a discourse of heaven, that in his Father's house mere many mansions and that they had an interest into it. As likewise, there is somewhat of this pointed at, >\Iatth. vi. 2.5, 26, where, to obviate their taking thought what they should eat, or what they should drink, or wherewith they should be clothed, he desireth them, to seekjirst the kingdom of God. And certainly, one that is much taken up in the contemplation of eternal life, and who is viewing those precious and endless delights that are at his right hand, moveth in a most composed and divine frame; in a manner, he drowneth the thoughts of his present miseries in those precious depths of eternity : he knoweth that one moment of the enjoyment of precious Christ, shall fully recompense and make up all those

sorrows that he hath met with. I know not what shall be the thoughts of Christians, when that volume of the mercies of the Lord shall be presented unto them, which they have met with here below : how may they be filled with admiration, to see that book written within and without, of the receipts of most singular demonstrations of his love.

We shall, secondly, speak a little to provoke you to the pursuit of this divine quality, and so to those advantages that a Christian hath by exercising contentment under every lot. We conceive, it is so excellent a grace, this grace of contentment, that it is indeed a compound of these five graces, faith, humility, patience, hope, and mortification; in a manner, contentment is the result of all these, exercising themselves in one ; and except these be in a most vigorous exercise, absolute contentment is not easily to be attained : but (no doubt) it must be an excellent thing, that derived its pedigree and descent from so high and excellent things, as those precious graces of the spirit. But the first advantage that a Christian hath by divine contentment under his saddest lot, is this, it doth advance a Christian unto most nigh fellowship and correspondence with God : as likewise, a contented one receiveth most sweet manifestations of the presence and fellowship of God with him under his cross: it is most certain, that contentment, when it is attained, is ordinarily accompanied with most nearness and correspondence with him. There is somewhat of this pointed at, Heb. xiii. .">, where, pressing that doctrine of contentment, he saith, The Lord will not leave you, nor forsake you ; which though we confess, it be principally understood of his providence, yet it may include the manifestation of his presence. As likewise that in James iv. Humble yourselves in the sight of the Lord, which he is pressing from this duty of contentment, and he sJiall lift you up. And (no doubt) that invitation doth oft-times come to a contented Christian, Come unto me from Amana, and from tie top ofShenir • and from the mount Lebanon, Song iv. 8. Christ loveth to dwell with one that walketh with a composed and silent frame of spirit: and the reason why a contented Christian enjoyeth much of God under his cross is, because he is much in prayer. It is impossible for a discontented Christian to pray to any purpose under his cross, for he wanteth that divine qualification that is required in prayer, To lift up his hands without wrath ; the soul is in such a confused and distempered frame, it is so troubled, that it cannot speak ; this is clear from Psa. lxxvii. 4, where David had this disadvantage by his discontent, / am so troubled (saith he) thai I cannot .yeak. Though we conceive, that there is that which is imitable to David in that case, that a Christian when he cannot speak, may make this prayer, / am so troubled that I cannot speak, which was David's practice in that Psalm.

There is this second advantage that a Christian hath by the exercise of divine contentment, the want of it doth exceedingly obstruct and hinder a Christian's improving of the cross for his advantage : a Christian that is discontent, cannot receive any advantage by his cross ; there is somewhat of this pointed .it, Ileb. xii.

11, where the peaceable fruits of righteousness flow to a Christian that is exercised under his cross, which (no doubt) doth take in the divine quality of contentment. There are these three precious advantages that a Christian may have by his cross, which discontent doth exceedingly obstruct, there is the exercise of humility, and the exercise of prayer, and the exercise of mortification : one that is discontent, doth obstruct that great advantage of the cross, even humility : he is so much in repining against the dispensations of God, that he cannot at all sit down, and fold his feet, and quietly bear his yoke. O! but contentment includeth in its bosom much divine humility : in a manner, a Christian, when he is content, is clothed with it: discontentment is the mother of pride, and doth add fuel unto that fire ; discontentment doth likewise obstruct mortification, and conformity with God, wdiich is the precious end of the cross. He doth chastise us, that we may be partakers of his holiness : and this is the fruit of all these things, to take away our sins. And certainly, a discontented Christian cannot be a Christian taken up in mortification: yea, it is most certain, that a Christian may lose more by one hour's discontent, than he may gain in many days, yea, on this side of eternity. O to what length may discontent lead one! likewise it doth obstruct the exercise of prayer, which is a precious end of the cross, In their affliction, they will seek me early, and when my chastening hand is upon them, they will pour forth their prayers into my bosom ; but one that is in a distempered and discontented frame, is incapacitated to go about this duty of prayer: he is so much conversing with his cross, that he cannot be much in conversing with God. And that is certainly one great defect in Christians, that they are more taken up in studying the disadvantages of the cross, than in studying the advantages of it; the most part of us will be orators like Cicero, in declaiming our calamities, and in setting them forth to the full, as is clear in Job, who proved a most elegant orator in setting forth his calamities; but in the exercise of praise, our tongues cleave to the roof of our mouth, and we are silent unto God.

There is this third advantage that a Christian hath by the exercise of contentment, it doth obviate and obstruct many temptations, that a Christian is liable unto by his discontentment. I know not any sin in scripture that hath produced such bad and woeful effects, as the sin of discontentment: what made Ahithopel to seek a cord to hang himself—was it not his discontent ? Discontent is the mother of most sad and desperate resolutions, for we cannot submit unto our cross, and therefore we study to extricate ourselves out of our cross, by involving and entering ourselves into that endless and unsupportable cross. Therefore we would desire you under your afflictions, to study contentment. O! what atheistical thoughts will lodge in the bosom of one that is discontent: we may see them clearly in the practice of David, who cried out under his discontentment, I have cleansed my heart in vain, and washed my hands in innocency. Certainly there is nothing that will occasion the want of the faith of the existence of a Deity, and that there is a God, so much as this of discontentment.

SQG bPiiuTLAL CONTENTMENT.

There is this fourth advantage that a Christian hath hy his contentment—it maketh the cross most easy to a Christian. Would you know what is the greatest ingredient of the heaviness of any cross ? It is discontent. It is certain, by it we make our chain more heavy, and more unsupportable upon our necks : while as, if we were studying this divine quality of contentment, it would abate much of the bitterness of the cross. We may say to one that hath attained to contentment, he may cry out, The bitterness of death is poet, and may thus triumph over his cross, 0 cross! where is thy atiii'/ ? and 0 affliction ! ma* re is thy victory ? Certainly, discontent is that which maketh us to sit down, and cry out. My stroke is heavier than my groaning. Did you never know what it was to bear your afflictions with much inward joy and peace of mind, when you had this grace of contentment?

There is this advantage, likewise, that a Christian hath by exercising contentment under his cross that he meeteth with : it is a compendious way for a Christian to win to an out-gate under his cross. Would you know what is the most compendious -way to have the thread of your afflictions spun out unto a long length ? Then study discontentment. But -would you know what is the most spiritual and compendious way to have the rod taken off, and to have God no more to turn about the face of his throne? Then study contentment. In a manner, the cross hath gotten and obtained that end and errand why it was sent, when you do attain to contentment and humility under it. We may say of the sin of discontent, that it is the most irrational and reasonless sin ; for you cannot, by your discontent, extricate yourselves out of your calamities ; all the advantage that you have by it, is this, to make your bonds stronger upon your spirits, and to have your fetters and chains lying more heavily upon you.

There is this advantage, likewise, that a Christian hath by the exercise of contentment under every rod that he meeteth with—it is that divine quality of the soul, by which a Christian doth attain to mortification unto the pleasures and vanities of a world. O ! how sweetly will a contented Christian under the loss of things here below, speak to the dispraise of these fancied images ? It is a poor sight, to behold a living substance tied unto shadows, by these two iron chains of love and delight. Ought we not to study so much holy ambition, and spiritual generosity, as to undervalue all things that are below God, as being below us ? In a manner, as Jonadab spoke to Amnion, 2 Sam. xiii. 4, Why art thou, being the king's sun, /ran frmn day to day ? we may likewise address the heirs of the promise, and those that are begotten by a lively hope, who are the children of him who is the King of kings ; do you wax lean for the loss or want of those things that are here below ? Have ye not a kingdom ? And why then should you repine at the loss of these things, which are but passing and transient vanities? That which is the great idol of the world, silver and gold, what is it, but more refined dust ? It is white and yellow clay : and we conceive, that much of the excellency of it, doth consist in the estimation of men, that they have so valued it: but one that hath the assurance of

eternal life, and that God is his, may walk through the wilderness with joy. We confess, it is an evil amongst the heirs of the promise, that they love to go to heaven through a most easy and pleasant way ; they love to walk to that place of everlasting rest, through a valley of roses; but we cannot meet with two heavens, it is abundance if we have that one eternal and everlasting heaven. And as for the cause of discontent under our cross, or any calamity that we meet with, we conceive, pride and want of mortification are those two catholic and general grounds of all our discontent and impatience.

We shall shut up our discourse upon this divine quality of contentment, desiring that men that have abundance of the world, may study contentment; though this may seem a paradox unto many, why those that have enough should yet be desired to pursue after contentment ? We conceive, there are none more discontent, than those who have the greatest occasion of contentment: their desires are so much wedded unto the things here below, that that voice is never heard among them, It is enough, and / am satisfied. I conceive, that may fully confute that vain opinion, which Christians and others do entertain, that if they had such a competency of the world, they would be discontent no more, but would silently make on their way; and that which is the ground of their discontent is, (as they allege) the want of a competency of subsistence. I shall only say to you, that which is recorded of Alexander, who, after he had purchased the possession of the world, was so far from attaining to contentment, that (as it is recorded of him) " he sat down and wept, because there was not another world to purchase." And believe me, this is most undeniable, that if you cannot attain to contentment under your present lot, it is impossible for you to attain to contentment when your lot is better : it is only the delusion of Satan, under which the evil of your discontent is veiled. But as for those that have abundance of these worldly goods, we shall press this exhortation upon them, which is, Prov. xxiii. 4, Labour not to be rich ; which is a thing that ye will not easily close with, though certainly, Riches (as he there most divinely speaketh) are a thing that is not. Now this is most clear, that there is a necessity of pressing those who have abundance of the world to be content, from what Paul doth subjoin in the following word, / know (saith he) how to abound. People might have imagined, that is no great lesson ; but believe me, it is as great, if not greater than the other, which is that by which we would press contentment to those that are poor in each lot and estate that they fall in here below : know this, the day is coming, when ye shall acknowledge infinite wisdom in guiding you to heaven by that way. O ! give Christ a negative vote in the dispensation of your lot, and be content to be regulated by him, who is that wonderful Counsellor, who though he lead you by a way that you know not, yet take Christ's advice upon implicit faith ; for he knoweth not what it is to disappoint any of their expectations. Study contentment, for it is heaven brought down to earth: for what is the happiness and blessedness of those that are above ? It is confined to this one word, contentment. They have

sVIIUTIAI. < ONTENTMENT.

now all anxiety, and all loathing, and all desires, save one, taken away from them. () what a life must it be, to drink of the rivers of pleasures ! Did you ever know or read of such a river, the waters whereof are pure delight and pleasure ?—when we shall sit down and be overjoyed with those consolations that flow from his face ; when we shall draw forth that endless line and period of eternity, in having joy and light flowing in, admiration and praise flowing out. Believe me, the gleanings of a Christian are better than the vintage of a reprobate. A little that a righteous man hath, is better than the riches of many nicked: for it is a messenger of hope of that enduring substance which Christ shall give. And since it is the exercise of those that are above, let it be the exercise of those that are below, that there may be a sweet conformity and harmony betwixt the practice of that higher house, and the practice of this lower house; that we may have our souls united unto him who is perfumed with all the powders of the merchants, and whose garments Jo smell of myrrh and aloes. Believe this, time shortly is to have a period, and eternity is to come. Let a Christian comfort himself in this, eternity is at hand, when they shall hear that voice, and truth sealed by the oath of an angel, Time shall be no more. Let that precious day come, and let all other days pass away.

ELEVEN

COMMUNION SERMONS,

PREACHED AT SEVERAL PLACES.

SERMON I.

Prov. x. 4. ——— But the hand of the diligent maketh rich.

There be four beasts which Solomon commends in the xxx. chapter of the Proverbs, from the 25th verse to the 29th. And though they be exceeding little, yet they are exceeding wise : each one of which beasts doth teach us a spiritual and heavenly lesson. And the first beast that he commends to us is the ant, in the 25th ; and it may teach Christians that excellent lesson of Christian diligence, that though they be little and not strong, yet they provide their meal in the summer : therefore Solomon presseth the sluggard to consider the ant, to provoke him to diligence. And there is that second beast he commends, which is the conies: that may teach Christians that excellent lesson of humility and dependence : which though they be not strong but feeble creatures, yet make they their house in the rocks. And there is that third beast, and that is the locust; which may teach Christians that excellent lesson of unity; which, though they have no king, yet go they forth by bands. There is a fourth beast that he commends, which is the spider; which may teach Christians that excellent lesson of heavenly-mindedness, though a despicable thing, yet taketh she hold with her hands, and is in king's palaces.

Now, I think there is nothing so needful to be pressed, as that excellent doctrine of Christian diligence. It was an ancient and excellent observation of that master in experience, in the xviii. of the Proverbs, 9th verse, He also that is slothful in his work, is brother to him that is a great waster.

I may give the Christians of this time, that reproof which Pharaoh unjustly gave to the Israelites, Nay, but ye are idle, ye are idle, and do nothing. O expectants of the crown ! do you think to win to heaven, doing so little as you do ? Do you think to win the crown sleeping, without wrestling ? It is the diligent Christian that gets Benjamin's portion. It is he that is like the merchant's ship, that brings his goods from afar.

Now, to come to the words : we have Solomon in this, pointing out to us as on a board, slothfulness and diligence ; the one in its deformity, and the other in its beauty and excellency; that taking a view of both, we may hate the one, and pursue after the other.

Now in speaking to this soul-enriching duty, I shall not stand to shew, that it is the Christian's duty to be exceeding diligent : is it not commanded, in Eccles. ix. 10, that whatsoever thy hand findetk to do, do it nrith all thy might P And in Ileb. vi. 11, 12, And m desirt, that voery one of you do shew the same diligence, that ye be not slothful. And, likewise, it is pressed many times in order to some particular duties. As also we perceive, not only are there commands, but practices of saints in Scripture, that do press this home. Was not Anna a diligent Christian who continued eighty-four years in the temple, serving God with fasting and prayers, night and day ? I doubt much if there be such a woman in Edinburgh * as she : yea, I doubt much, if it be the practice of any to come up that length. Was not David a diligent Christian, Psalm lv. 17, Ev n-ing and morning, and at noon ic'dl I call upon God? Neither shall I stand to point out what the duty of Christian diligence is. We conceive, in short, that it comprehends these four things in it: First, For a Christian to obey all known commands, that there be not a duty he knows, but he should endeavour to give obedience to it. Secondly, It comprehends this, that a Christian should lay hold on every opportunity for doing ot this duty, that where there is an opportunity presented to pray, it should not be slighted, but embraced, knowing that every thing i* beautiful in its time. And know you not, that oftentimes God calls to prayer, when our own hearts call us away from it ? Thirdly, That a Christian should not only embrace opportunities when they are offered, but we should seek after an opportunity, when there is none presented to us. Some will not embrace opportunities presented, but if we were diligent we would pursue them when they are not presented to us. And there is that, Lastly, comprehended in Christian diligence, for a Christian to over-go all impediments that lie in the way of doing duty. Some of us are glad of a diversion to hinder us from our duties, as of a hire ; but the diligent Christian will not easily take an impediment, he will leap over a wall, and break through a troop, to set about that duty God calls for. And in speaking to this duty in the text, I shall lay down these six or seven propositions: First, I shall propose some considerations to press home that excellent and soul-enriching duty of Christian diligence ; and the first consideration is taken from the text.

Diligence is a duty that makes rich ; therefore, be much about this duty : take Solomon's verdict of it, in Pror. xiii. -1, Th< soul of the diligi nt shall be made/at. Would you know why the Christians of this time are so much put to it, to cry, Their leanness, their leanness? Would you know why the Christians are so much in sighing and going backward, counting that their lite is spent here in vain, and that they are only ascending as pillars of smoke ? Even this, they are not diligent. O Christians ! when was it, that you rose up in the silent watches of the night, to pursue after an absent Christ? It is this would make you rich, with the increase of your diligence. Diligence would make a Christian rich in experience;

• This Sermon una preached in Edinburgh.

diligence would make a Christian rich in love ; diligence would make a Christian rich in humility; yea, it would make him rich in all the spiritual things in heaven. I may compare diligence to Joseph, it is fruitful by a ivell, whose branches hang over the wall. Nay, if you were diligent, I know not what you might not win to.

The second consideration to press you to Christian diligence is this, O Christians! the night is coming (therefore be diligent,) wherein none will see to work. And in pressing this, I shall amplify those considerations, by adding these three. And, first, Our time to remain in this valley of misery is but short; therefore be diligent. O Christians ! what know ye, but this may be the eleventh hour of the day with you, and but one hour to be spent ? When sawest thou thy hour-glass ? Therefore be diligent. And upon the improvement of this, much time as thou hast, depends thy everlasting estate. Secondly, And moreover, if thou mis-spend it, it is impossible to recover thy loss again, Eccles. ix. 10, Whatsoever thy hand fndeth to do, do it with thy might: for there is no work nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. So if once thou pass the line of time, it is impossible to recover thy estate : Therefore while it is called to-day, harden not your hearts, but hearken to his voice. Ay, there are some hearing me, that when they shall be standing on the utmost line betwixt time and eternity, shall remember that which that man spake, and shall be constrained to cry out, " O call time again ! O call time again !" But it will be a needless request; therefore be diligent. Thirdly, There is this amplification, that our night is approaching. And believe it, by all appearance, this is Scotland's evening; yea, by all appearance and probability, it is Edinburgh's evening ; I mean it is the evening of the gospel, and of the great and excellent offers of grace to us. O ! but, I think, there are great and infallible tokens of Christ's departure from us. And I shall give you these eight or nine evidences, that it is likely Scotland's or Edinburgh's evening is at hand. First, Are not the shadows waxing long ? And do you not know, that when the sun is near setting, the shadows wax long ? And is not our religion of this generation, vanished to shews and shadows, we loving Christ in our tongues, but entertaining idols in our hearts ? O! if we were no more in profession than in reality, I doubt much, if we should then be known to be Christians. We have Christ's coat among us, and cast lots for it, but we want the excellent graces of the spirit; now, I pose you on it, are not the shadows waxing long ? O! where is all the ancient substance of godliness, that pure religion, and undefiled, that religion of the Christians of old times ? I may say this, "Deep waters pass away without great noise, but shallow brooks make great din :" more noise in the profession of religion, than piety in the practice. Alas ! we have confined our religion of this defecting generation into our tongues. A second evidence of our evening approaching, is, Is not the heat of our day past ? Is not this the cool of Scotland's evening ? O ! where is that zeal, that love ? Where is that tenderness ? Where is that moving of bowels in preaching and prayer, that was formerly in Scotland ? Is not the heat of our day gone, and we partakers of the evening. O ! be-

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lieve it, much of our ancient t\ al. Love, tenderness, and moving of bowels is gone, and evidences that Christ is going to depart. A third evidence of one evening approaching i-. are ool persons eeas-ingfrom their labours and works? Then the night is coming'.

N'nw, I sav, arc not the Christians of this time idle and cease much

from their work ? Which speaks our evening is Btretched out upon us. O ! where is that ancient diligence, that labour of love, that patience of hope, that sobriety of faith ? O ! do you think to win to heaven idly ? Does not our ceasing from our work and labour speak that our evening is stretched out upon us ? A fourth evidence of our evening approaching is, the great inclination to sleep that is among us ; do you not know, when folk have a great inclination to sleep, that the night is approaching ? O Christians ! you must detain Christ to-day. And I will say, O Christians ! is there not a dreadful desire and inclination to sleep amongst us ? And has not a dreadful deep sleep of security overtaken us ? I think we have drunken of the tree-roots, which Adam but eat the fruit of, and hereby we have forgotten our country; O Christians! does not your proneness to sleep speak that your night is coming ? &■ fifth evidence of our night approaching is, doth hot the creeping forth of wild beasts, the abounding of heresies, of unmortified corruptions, speak that our night is approaching? We may allude to that in Psalm civ. 20, Thou mukest darkness, and if is night, wherein all thr beasts of the forest do creep forth. And there is a sixth evidence that our night is approaching, and that the long shadows of the evening are like to be stretched over us, and that is, the long continuance that the day of the precious gospel hath had amongst us : when the sun hath shined twelve hours amongst us, then it is near the setting, and I am afraid this be our twelfth hour, and our sun is near to go down. And there is that seventh evidence that speaketh the night is approaching, and that is, the great contempt done to the Son of God, and the great undervaluing of the precious and excellent offers of the Son of God: we have no employment to give him, and must he not then begone ? I think, few would rent their clothes, if he should take his leave of us, and depart and begone. I fear that there be many that say in their hearts, We trill have none of him. And is not this a great dishonour and indignity done to the Prince of Life, that we should all despise his offer before we have life ; and by so doing, afford to ourselves everlasting destruction, ami continual separation from the blessed presence of God, without sudden and cordial remorse ? It is my great fear, that it is a long time since abill of divorcement Avas written in this place with many of us ; I will not say so of all: but O ! does not the contempt done to the Son of God, and the great slighting and undervaluing of his precious offers, speak thai our night is approaching; and, lastly, There

is this speaking evidence, that Christ is on his way to depart, and that the shadows are stretched out, and that is, there is such a terrible darkness over the spirits of his own, and that darkness and confusion that has overtaken all, does not that proclaim, that our night is approaching: 0 ! what dreadful ignorance of God is there in this place.' 01 what dreadful misapprehensions of God? 01

the most part of our language, is it not the language of Sodom ? Believe it, I think, you pray for Christ's departure in your streets ; and I am afraid your prayers shall be granted. If a tender Christian in a tender frame were coming among you, he would cry out, " O sirs! where is the God of judgment, that takes not vengeance upon such folks' inventions ?" Now, I have not one word so much to be a door of hope, as that in Zech. xiv. 7, At evening time it shall be light. May we not pray that prayer, if we may allude to that in Joshua x. 12, O sun, stand thou still in the mount Gibeon, and thou moon, in the valley of Ajalon ; now, do not all these press home diligence upon us, that the long shadows of the everlasting evening is like to be stretched out over us ?

A third consideration to press you to diligence is, O Christians ! you have a great work ; therefore be diligent. Is not mortification a great work ? Is not self-denial a great work ? Is not a patient bearing of the cross a great work ? Have you not a long journey to go ? The way between nature and heaven is more than seven days' journey; therefore be diligent. O Christians ! will ye be frequently asking that question every day at Christ, " shall I be benighted ; shall I be benighted ?" O where will ye take up your lodging, if Christ take it not up for you ? I think, we propone that question to Christ, in Isa. xxi. 11, Watchman, what of the night is past, and what of it is to come ? And they answered, morning cometh.

A fourth consideration to press you to this excellent grace of diligence, is this, even the great diligence and pains that the men of this world take to pursue their idols. O Christians! will you blush and be ashamed, when you see one compassing sea and land, to gain a petty inheritance ; and shall not you be as diligent in compassing an everlasting crown ? O ! shall the men of this world not only be wiser, but even more diligent in their generation than Christians ; O ! that this holy contest were once begun. Shall those rise before day to purchase a vanity ; and thou not prevent the dawning to obtain a crown : O ! blessed is that Christian, that can, through diligence, stand on the top of Pisgah, and behold the promised land afar off.

A fifth consideration is, the diligent Christian is the overcomer. Would ye know what will help you to overcome your lusts and idols ?—even this, Be diligent. Prov. xii. 24, The hand of the diligent shall bear ride. Why are ye under tribute ? Even because ye are not diligent, but slothful. Would you know the reason, why you are put to it day by day to cry out, O return, my captivity, as the rivers of the south ? Even thus, you are not diligent. I shall answer almost all your objections that you can make, by these three words, Be diligent, be diligent, be diligent. There be some that are apt to question, whether the devil's temptations or his victories be most ? O ! what is the reason that he never sooner assaults than proves victorious ? I shall give you this answer of it in your name, —you are not diligent, you are not diligent!

A sixth consideration to press it is, the exceeding great advantages that attend it, and the disadvantages that attend the slothful; slotbfulness kills five ; first, It kills convictions ; we will go home

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from precious sermons sometimes convicted, but what do we with them: they die without any kind of blessed fruit; for slothfulness kills them all. Secondly, It kills many precious resolutions, vow-. and covenants at preachings. Now will Christians go away with

some g 1 purposes and holy resolutions: but we sleep them over,

ami slot lit'ulncss slays them all : it is the slothful Christian that is deceitful and sweareth falsely. Thirdly, Slothfulness kills many precious desires after God, and the excellent things of heaven. Vc;i. fourthly, It kills many excellent motions of the spirit. When Christ comes and knocks, and sends Ids messengers before him, why do we slight him ? That of the spouse may answer—/ hare put off my coat, how can I put it on again: and I have washed my feet, how shall 1 defile them: and so Christ goes away. And, fifth///, Slothfulness kills many excellent enjoyments of God. When a Christian has win near God, would you know what it is that spreads a ved over the face of comely Christ ? It is slothfulness. We fall asleep upon the bed of love, and let Christ depart without observation.

A second disadvantage of slothfulness is, it is the mother of all security : therefore Solomon says, in Prov. xix. 15, Slothftdness cast-eth into a deep sleep. O ! why are we like those who sleep upon the top of a shiji's mast, in the midst of all the waves? We are slothful. It is the diligent Christian, that giveth no rest to his eyes, nor slumber to his eye-lids.

A third disadvantage of slothfulness is, it is the mother of conceit and presumption : therefore be ddigent: as is clear in Prov. xxvi. 16, The sluggard is wiser in his own conceit, than seven men that can render a reason. It is the sluggard that is wise in his own estimation. Would you know tbe humble Christian ? He is the diligent Christian, and the ddigent Christian is the humble Christian.

A fourth disadvantage of slothfulness is, it clothes you with rags : therefore be diligent; that is an excellent word in Prov. xxiii. 21, For the drunkard and the glutton shall come to poverty ; and drmr-siness shall clothe a man u-ith runs. What makes that change of raiment? What rents that party-coloured garment? What makes you unsuitable to king's children? Even slothfulness. O! if you were ddigent—whereas now you look forth as the moon, you should look forth as the light of the sun; and the light of the sun, as that of seven days.

A fifth disadvantage of slothfulness is. it is the mother of decay, Eccles. \. 18, By much slothfulness the building decayeih. 0 Christians ! what is the reason your spiritual building advances not but slowly, that you are put to debate that question so oft, shall erer the cope-stone be put mi my building, that I may cry grace, grace, to it? It is even that slothfulness.

A Sixth disadvantage of slothfulness is. it make all duties unpleasant to a Christian ; therefore he diligent. Would you know what makes prayers, preaching, communions, unhcartsoine ; even

slothfulness: that is a dead fly in the ointment of the apothecary, Prov. w. \[). The way of a slothful man is as an hedge of thorns.

That is a most unpleasant gate. I say, praying, preaching, communicating, will never be sweet to you, till you be diligent.

A seventh disadvantage of slothfulness is, it interrupts many precious manifestations of Christ. Would you know what is the reason why Christians have so many complaints about the absence of Christ? It is even their slothfulness, Prov. xiii. 4, The soul of the diligent shall be made fat ; that is, he shall tast? of the excellent dainties of heaven, and the holy flesh shall not depart from him.

The seventh consideration to press diligence home, is, I beseech you, be diligent, for many have come short of heaven for want of diligence, Luke xiii. 24, Strive to enter in at the strait gate ; why ? Because many shall seek to enter in, and shall not be able. Know you not that dreadful salutation, Depart from me thou slothful person, and wicked servant, I know you, not ? I add,

The last consideration—I intreat you to be diligent, because Christ has commanded it; and I counsel you to obey the King's command, and that because of the oath of God.

The second thing I shall propose, will be to speak to these six or seven things a Christian should take notice of concerning diligence : as, first, The Christian oftentimes vents more of his diligence in attaining to a thing, than in managing and keeping of it when obtained. Some folks will be at the pains of getting to communion with Christ, and after they have obtained him, care little to let him depart away; Song iv. compared with chapter v. where she calls for her well-beloved to come in into her garden, and yet she suffers him to depart. Secondly, Oftentimes we vent more of our diligence in pursuing after righteousness than holiness; we seek more peace with God, than conformity to God: and if folic would examine themselves, their desire is rather to be at peace with their own consciences, than with God. There is this, thirdly, That oftentimes a Christian vents more of his diligence in pursuit after sense, than after assurance ; Christians will weep whole nights for the want of sense, but few take that time to weep for the want of assurance. Fourthly, Christians vent more diligence in pursuing after light than after life : but O ! that excellent ornament of life, which is not sought after. There is that, fifthly, That a Christian oftentimes vents more of his diligence in public duties than in private duties. O Christians ! are you not more Christians abroad than at home! That is an evidence of little sincerity. There is this, sixthly\ Oftentimes a Christian has more ddigence in afflictions than in prosperity. When we are under afflictions, we have some fits of diligence ; but when prosperity comes, then we grow secure ; we do not endeavour diligence in the whole tract of our conversation. Lastly, A Christian oftentimes endeavours more to multiply his duties than to rectify them. Many Christians choose rather to make their prayers many than right.

Now, in speaking to this, I would show you that there are six times a hypocrite puts on fits of diligence, and yet may be destitute of true Christian diligence. And the first time a hypocrite puts on fits of diligence is, when he is under the cross ; then starts he out of his bed, as is clear from Psalm lxxviii. 34. When he slew them.

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then they sought him : and tiny returned, and inquired early after God : lmt it is like Jonah's gourd, up in one night, and down in another. A tecondtime is. when Christ is in court, and religion in fashion, thru the hypocrite will put on such fits of diligence. O!

what will not a hypocritical Jehu do, when there is a d'own to be

had for Following Christ and religion, 0 come, then, and see my religion, and zeal fir tin- Lord of Hosts? But bring Christ to Cai-aphas's hall, then will we soon quit him, and scatter our religion.

O ! but it is much to love a persecuted Christ. Ay. a searching time would make Christ, I fear, to go with a thinner backing in Scotland than he doth. A third time when the hypocrite puts on some fits of diligence is, when he is under some convictions ; as in Acts ii. 37, where they were pricked in their hearts, so that they cried out, men and brethren, what shall we do f There is a fourth time when hypocrites put on such fits of diligence, and that is, when they are under some apprehensions of wrath ; as Simon Magus, when Peter threatened him, in Acts, viii. 24, Pray to the Lord, (says he) that none of these things befal me. There is iijtflh time when a hypocrite puts on some fits of diligence, and that is, when death and he begin to yoke, then the stoutest heart begins to grow diligent. There is a sixth time when a hypocrite puts on some fits of diligence, and that is, when he is under some ordinary and common flashes of the spirit—but behold, he is not constant. I may call the hypocrite Reuben, when unsteadfast as water.

Now, I shall close, only adding these four things, wherein a Christian ought especially to vent his diligence: as, frsf, in making his peace with God, and being married and reconciled to him, as is clear in Luke xii. 58, When thou goest with thine adversary to tlm magistrate, as thou art in the way, give diligence tJiat thou mayest be delivered from him. Now, it being a part of the exercise of the day to groan under the contempt of Christ, and slighting and undervaluing of the precious plant of renown, I would, therefore, press this upon you, to be diligent to get your peace with God made sure, before we go hence, and be no more. And that upon these considerations— First, be married to Christ, because there was never a person in

your oiler like him : does he not excel all theeourtiers of thy heart ? Does he not outbid them all in offers? 1 say, you that are married to any other than Christ, O Btrangers to Christ! what do your idols offer you, but he offers you more? Therefore, O sinners; come and be married to Christ. Secondly, Does not Christ outbid them all in beauty? O! is there never a person here, that will be content to marry him? I say, () young women ! will you marry him? I have a noble husband to present to you. Widows! will VOU D6 married to him? Then 1 oiler this excellent hushand unto you. Will you have him? Thirdly, He excels them all in right: there is none that has Mich a righl to you as Christ. Fourthly, He excels all thy lovers and heart-courtiers in reality and \a\ <■ : therefore, O sinners! conic and he married to the Son of God, to

the branch of righteousness, and plant of pleasant and precious renown.

The tecond > to press home diligence upon you,

to come and be married to him, is, Christ is the four articles of the contract; I shall read them, and judge ye of the marriage. The Jirst article is, in 1 Cor. iii, 21, 23—read that excellent contract, all tilings are yours, and ye are Christ's, and Christ is God's. Now, is not that a complete article of the contract ? You are infeft in all things, and what would you have more ? I shall read the second article of the conti'act, in Rev. xxi. 7, He that overcometh shall inherit all things, &c. Now that answereth to a Christian all objections he can put against the first, " All may be mine to-day, but I may lose them to-morrow:" nay, saith the text, they shall be your everlasting possession. A third article of the contract is, in Psalm lxxxiv. 11, He will give grace, &c. Is not that a brave dowry ? Ay, but which is more, he gives glory. But will he give no more ? Ay, No good thing will he withhold from you that fear him. Now, what want you, that may completely satisfy you ? I shall read the fourth article of the contract, 1 Kings iii. 5, Ask what vou will, and it shall be given you. Christ has left a blank, is there any article you will fill up ? Now, I entreat you be diligent: and seeing there is such an excellent well contrived contract, come therefore, and be married to this excellent husband.

A third consideration to press it, is, there is not a person within these doors, but his dissent shall be marked in heaven to-night.

0 ! consider then, what shall be reported of you in heaven to-night.

1 tell you, there is a four-fold report we can make for you. First, We must make a blank report: that is to say, we know not what this people will say of the bargain: shall this be our report of Edinburgh ? Or secondly, Shall this be our report: And shall it be declared in heaven to-night, that Christ came to such a congregation in Edinburgh, and not one person would be content to marry him ? Or, thirdly, Shall this be the report that shall be made in heaven, that this people shall be made a willing people, in the day of thy power ? O ! shall we make this report, that they have taken it to advisement ? I entreat you, speak your minds presently ; for I defy all the ministers in the world, to give you the offer of this bargain to-morrow. If ye will not give us to report, then report it yourselves. Is there no person here to-day, that is content to put to his hand and subscribe the excellent contract; of all, not one person being gained ? I say, heaven is waiting for our report, and heaven is waiting for your answer; therefore be married to Christ.

There is a fourth consideration to press you to come and be married to him, and that is, if you will come, he will pay all your debts ; ay, he will communicate all his secrets to you : yea, he will give you much of his love, and much of his care, and much of his riches.

And there is this fifth consideration to press you to come and be married to Christ, and that is, the refusal of this blessed offer and excellent bargain will constrain Christ to take his leave of you, and be gone: therefore, as you will not give Christ a free pass to go his way, and take his everlasting farewell, refuse it not: for thus it shall be known who the person was, that was content that Christ

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should stay, or go his way : ay, by this it shall be known who is content to marry him, and who is not.

A sixth thing to press this home on you, to come and be married to Christ, is, that if I should speak of him till the break of the day, I would be constrained to conclude with one of these four words: first, With that word in Heb. xi. 32, What shall 1 more say ? Yea, what could angels say more? For time mould Jail j yea, eternity mould fail. Or, secondly, I would be forced to conclude with that, in Job xxvi. 14, These are parts of his rcays, hut how little a portion is heard of him? Or, thirdly, I would conclude with that word which Philip spake to Nathanael, in John i. 4(i, Cvmeand see. Or, fourthly, I would be forced to close with that, " O precious Christ! praise thyself, for we cannot praise thee. O precious Christ, commend thyself, for we cannot commend thee." Now, is he not excellent? And therefore be married unto him, yea, or not. O ! shall it be declared in heaven, that there arc so many dissenters in this place ? O ! believe it, sirs, Christ will put your No with great grief of heart ; but he will put your Yes with great pleasure and delight. Now what say you to this excellent bargain ?

Now, I suppose there are nine frames of spirit here in this place ; and cursed be the person that is under any of these nine frames : I suppose there are some of Felix's frame here, that will say, go away, and at a more convenient time I re ill hear thee. Let such go away with the curse of the living God upon them. Secondly, I suppose there be some of Pilate's frame here, that say, we have nothing to say, and yet crucify him. Is there any such here? Let them go away with the broad everlasting curse of the gospel. Thirdly, is there any here of the Jews'frame, that cried, away with him, crucify him, and release unto tts Barabbas ? There are many merchants that will say, away with Christ, and give us the world. Yea, fourthly, There may be some of Judas's frame here, that mill sell Christ Jor thirty pieces of silver. O ! shall he, who is above all price, be thus undervalued, and sold at so low a rate. Fifthly, I suppose, there will be some of Esau's frame here, that mill sell their birth' riyhtforamessofj)ottaye. Esau, you are condemned and cursed for that fearful sin of slighting this excellent match. There is, I suppose, a sixth frame, which is better than any of them : and O that many were come that length ! Perhaps there are some of Agrippa's frame, mho was almost persuaded to I I kristian —

take away that word a'must, and put to that sweet word altogether. Seventhly, I suppose there be some of Cain's frame here, who, when they are charged with this offer, will go and enter into the vain and idle speculations of the world, Eighthly, I suppose there be some of that frame here, in JMatth. xxii. 4, when they mere invited t>> <h<' marriage, they made light of the offer of God. Now, Mill any undervalue the offer? O! venture not to go forth at these doors, //// you have made your peace with God. Ninthly, I suppose there be some of Balaam's frame here, Othai I may die the death of the right' eous ! O that I may be a Christian in my death, but they never desire to be so in their life : but they shall not obtain it.

Now will you ask at yourselves, gentlemen and gentlewomen

will you ask, if ye be content to take Christ ? For I take heaven to be my witness ; I take the Father, the first person of the blessed Trinity; I take Christ, the second; I take the Holy Ghost, the third ; I take the angels; I take ail the glorious saints about the throne ; I take the stones of this house ; I take yourselves to witness ; and I myself shall be a witness: ay, though I should not embrace this offer, I shall be forced to accuse you. O ! shall I excuse you, if you despise this excellent offer ? No, I shall accuse you: therefore delay not, make the bargain sure before you go away. Now, what is your last answer ? I entreat you, ask, what will be the last return you will give to Christ ? Believe it, Christ is serious, if ye be content. O blessed is that Christian, with whom Christ has bound up that excellent knot of union ! O blessed is the soul that is married to Christ!

There are five things that break the knot of marriage and union among men, that will not break the union betwixt Christ and the soul: first, Sin will do it: but no sin betwixt Christ and the soul. And secondly, Adultery will do it: it will break the knot of marriage with men, but not with Christ, Thou hast played the harlot with many lovers, yet return unto me, saith the Lord: Christ will keep fast the grip, though we lose it; I will tell you, how precious Christ guides the poor sinner to heaven, it is by a cord of love, the one end of it is in heaven, in his own hand, and the other end of it about our hearts, and he heaves us all along to himself: and O ! but it be in a sure hand. Thirdly, Anger separates friends : but no passion will break this knot. O precious Christ will never be so angry, as to break that knot, though sometimes he will overload and spread a veil over their enjoyments for a while, but he is not angry forever. Fourthly, There is this will break the knot among men, and that is, ingratitude : but ingratitude will never break the knot betwixt Christ and us. Though we prove never so ungrateful, he remains steadfast. There is that, fifthly, that breaks the knot of friendship betwixt men, that is, mistakes and prejudices : but O blessed are we in this, no mistake will break this knot, no prejudice will dissolve this union. Ay, he that is once in Christ, shall be always so. Now, what is your report ? I beseech you speak your minds : for such an offer was never heard in Israel. Alas ! I fear, there are many dreadful dissenters within the doors of his house: and how many shall be marked so in heaven this day?

Now to him that is able to persuade you to embrace this excellent offer, be everlasting praise and glory for evermore. Amen,

SERMON II.

Prov. x. 4. —— But the hand of the diligent maketh rich. Psalm xix. 2.— Day unto day uttcreth speech, &c.

I hope I may say with Ehud to Eglon, Judges iii. 20, / hare a mes-sag. from God unto you, and it is this, in short, that you would no longer cry, A little sleep, a little riumbor : that seeing you have your precious souls at stake, you would set to work.

O expectants of heaven ! what are you doing ? I am sure much of your day is past; and I am sure much of your work is before your hands.

There are six sorts of diligence that Christ will not accept of you : First, Half diligence. Our diligence is oftentimes like Jonah's gourd, and the morning cloud; and that diligence shall surely be cast off by Christ, But we must endeavour an equal and uniform way of seeking of God. Secondly, There is Jehu's diligence, and that is, such as hath self or outward things for its end. Thirdly, There is the Pharisee's diligence, and that consists much in outward exercise and no more. I trow if we made no longer prayers than our hearts make, they would be exceeding short. I fear many do more multiply, than rectify worship. Fourthly, There is a constraining diligence, and that is either by a natural conscience, or for applause. Fifthly, There is a hypocritical diligence, and that is, some do all to themselves, and that is it they serve God with : ay, such shall not be approven. Sixthly, There is Esau's diligence, and that is, after the decree is gone forth, and the door is shut, we cry out, now I begin to prize time; diligence I love. Here Solomon does set diligence and sloth, the one before the other, that being before the other, we may behold the deformity of the one, and the beauty of the other.

We spake to several things here, and left at this, that there were four things in which a Christian ought especially to vent his diligence in. And,//Y.< In making his peace with God. Luke xii. 58. Secondly, To make his calling and election sure, 2 Pet i. 10, And, thirdly, In groirth in grace, that you maybe as a plant planted by God's hand. And, fourthly, Kc<ping of hit heart, which is indeed the city that is often broken down, and is without Avails : Prov. iv. 23, K(.j> thy h< art n-'it/i all dilignice ? for out of it areth-- issues of life.

Now, as to the first thing, which is making up our peace and agreement with God, I shall press it a little, and speak to these two things : first. Some things to stir you up to embrace Christ, and make your peace with him, and be married to him ; I charge you stand not out against the precious offer.

The first consideration to press you to it, is, that it is Christ's great design in many of his actions ; and ought it not to be our care to bide with it ?

The first glorious act wherein it appears, is in his coming down from heaven—was it not thai he might speak and confer with us

of heavenly matters ? And Oh ! shall he make so long a journey, and return a widow to heaven ? Rom. vii. 4. Secondly, His sufferings in all the things he was put to while here. All his wounds are the silent voice of this, O sinners ! be married to Christ. The wounds in his blessed hands, cry this ; his reproaches and buffets, cry this. I shall show you by the way, these two differences betwixt the first and the second Adam. First: Ye know, in the first Adam, a rib was taken out of his side, when his wife was taken; but in the second Adam, a hole was made in his side, for his wife to come in, for the doves to flee to the holes of the rocks, even the sides of her beloved. Secondly, The first Adam was sleeping while it was done; but Christ was sweating drops of blood. A third action, is his freeing us from the curse of the law, Rom. iv. He therefore takes away the reproach of your barrenness. Fourthly, There is his resurrection, Rom. xiv. 9, For to this end, Christ both died, and rose, and revived, that he might be Lord both of the dead and living. Fifthly, His precious and everlasting gospel, is not this its voice, in short,

0 sinners ! be married to Christ ? This is all that is comprehended in this excellent book. This is the contract of marriage, and Christ has set to his hand, and requires ours. Sixthly, It is the end of the law : for that is it the law speaketh, O! be divorced from your lovers, and be married to Christ. Seventhly, It is the language of mount Sinai and Zion. Eighthly, It is the end of all the promises. That promise, / mill give you all things ; and all that come unto me,

1 will in no wise cast"out; what is all that voice, but, O sinners ! be married to Christ ? Ninthly, It is the great design of all the threatenings of the book of God. What is the end of that, u He that despises me, I will despise him; and he that will not have me to reign over him, I will kill him ?" What are all these in Lev. xxvi. and Deut. xxviii. but this, he wooes thee both by mercy and judgment? Tenthly, It is the end of a settlement in his Church; and if once acquired, we have no more to do. I tell you, what will answer most objections—be married to Christ; this answers more, than if ministers should preach to you all their days, and this is that that is necessary; it is like money, and answers all things. Next, There is knowledge of Christ; and if you were needy, you would come over mountains, and cry, If I perish, I perish. Lastly, I say, if you were needy, and desirous to know him, you would not so dispute your coming to Christ, you would break through stone walls, as David's three worthies.

Now, the second thing I press here, is, that you would be married to Christ immediately, and that upon these considerations.

First, Is it Christ's desire to you ? Then sit not still.

Secondly, There is this, That this is the acceptable time, the day of the Lord ; therefore set to, and be married to him. And is not every thing excellent in its season ? And is not a word in season excellent ? It is like Peter's sheet, in Acts xi. 5, that is immediately let down to him : therefore, if ye would not be excommunicated from him, come.

Thirdly, There is this, the sooner ye come, ye shall be the welcomes O ! blessed that person that first subscribes the contract,

Eph. i. 12. There is not a delay ye give to this blessed One, but it is as a sword to his blessed bones. O! have you brought this day a spear to pierce this blessed match ; there is not one that comes here with a delay, but lie pierces him. Think ye it is a little thing to be the King's spouses and two are better than one.

Fourthly, There is this, that the longer ye delay, the more unfit ye are. Shall God send up to you, and say, give your hearts to my Son in marriage : and shall this be our report, their hearts are lifted up against him ?

Fifthly, There is this consideration, that he is exceeding honourable ; and if it be so betwixt any, how much more betwixt you and Christ.

Sixthly, There is this, the excellency of that noble Person that wooes you: and is there any suitable array to him.

There are two wooers come to this place this day, even Christ, the jirst, the excellent Son of God, the eternal admiration of angels, he is come—and, secondly, The devil is come, and they have both one suit to-day, My son, gice me thy heart. And to which of them will you give it: and O ! if ye knew how many give it to Satan, we might go away astonished. O sinners! therefore, be married to Christ.

Seventhly, There is this, that it is the straight way to put Christ away, if you do not take him.

Eighthly, There is this, that it is the greatest act of indignity, to refuse to subject yourselves to him, Jer. viii. 9, Lo they rejected tht word of the Lord, and what wisdom is in them ? Now, are you content to take him in marriage ? We have moved many considerations to you, to marry him immediately, and seeing he is offered, and ye have hitherto made so light of the offer, will you not take him now.

And there are these five light rates at which he is offered.

First, A look of salvation: and cursed be that eye that will not look to the Son of God, who may be had for a look.

Secondly, There is that, for the hearkening of your ear : and it is an ill vent, that will hear, and not receive Christ, who will be taken for hearkening, Isa. lv. 2. And you say, I will give him twenty looks, if I could, but I cannot. But I tell you, that look is in a promise, Zech. xii. 12, and

Thirdly, There is this, even desire: and what desire have you for him ?

Fourthly, There is willingness, Rev. xxii. towards the close. But I cannot look, say you : I will conic lower : and so for one of these prices you may have him. But alas ! 1 cannot so much as look ; I will yet therefore come a little lower, and there is half a look, in Song iv. {), Thou hast ravished my heart, my sister, my spouse ; thou hast ravished my heart with one <>f thine eyes: Oh then, I pray you, take him.

But there are two sorts of Esaus here to-day. First, Some of Gallio's humour, that care for none of these things : and cursed are they from this day forth, that care tor none of these things, if they remove not, but when they arc going to their eternity. And. .<-

condly, There are some of the Gadarene's frame, that said to Christ, go away, and O ! what if your city be such, it is no matter though it were a heap; I say, you are doing what you can to put him away, when you refuse the gospel; and that is more than sufficient to do it. Now young men and maids, and widows, are you content ; O ! I am content, but I cannot write my name, O ! then draw a score for it, if thou canst not. But I cannot get up my heart ; let then the mouth take him till the heart come up; and then, you have done; and I obtest you all, by the love of Christ, and the love of your souls, and by the promises and threatenings of the book of God ; come and be content to marry Christ: then be one of the number of those who have chosen him for their husband. To be David's wife, says Abigail, Let me be the servant of his servants. So dare you to come, and with ropes about your necks : but let us beware of that modesty and humility that puts us away from Christ : for in Rom. x. believing is holden forth under the notion of humility; for it is said, they subjected themselves to the faith.

Now, I shall show some obstructions to the love of Christ— First, Immoderate love to the things of the world, 1 John ii. 15. There are five Isaacs and idols that we will not offer up to God. 1st, Self-ease and indulgence. 2dly, Pride and self-conceit. Sdly, Misbelief and discouragement, that many do exceedingly entertain. Athly, There is the grand idol of the world. O ! to see such a light as that, Rev. xii. 1. There is the Church clothed with Jesus Christ, directed with the doctrine of the twelve apostles, and the ornament of the sun above her head, having the moon (the changeable world) under her feet, bthly, Religious idols, these are the idols that are truly loved indeed, but the immoderate love of them angers God ; these I call religious idols.

A second obstruction is, men's conceit of their former attainments, Phil. iii. 10, 11. A Christian ought to entertain a holy neglect of what is by his hand, and to eye more what is before his hand, than after it. I think, a Christian ought to have his eye more towards the mark than towards the break. O ! woe to that Christian that sits down when he is here away, and says, here is my rest.

A third obstruction is, want of tenderness ; I think that this speaks that tenderness is gone, want of Christian diligence.

A fourth obstruction is this, discouragement and misbelief, Luke xxii. 45, They were asleep for sorrow : that is, for discouragement and anxiety: I say, misbelief is travailing great with child of twins; that is slothfulness and apostacy. I think a man under misbelief, makes a more insensible apostacy than under hardness; yet when our eyes are opened, we will see how far it puts us from God.

A fifth obstruction is, there is self-indulgence and sloth, Prov. xx. 4. O ! if Peter should say to us, consider rightly ; cursed be that pity that obstructs diligence.

A sixth obstruction is, there are many apprehended difficulties, Prov. xxiii. 13, There is a lion in the way, &c. Now, that is very unlike, for their uses not to be a lion in the way. There are few impediments, but what we imagine to ourselves : I think our hearts imagine impediments, when the devil doth not, and say, O slug-

yard! thou shah be shun. And alas ! I think the sluggard's religion is the ritest in this time : there are many convictions, and some resolutions, and some small desires, and no more.

A sere nth obstruction is, there is the wanting of means, and places of try sting.

Now we shall press some advantages that Christians may have by diligence, 1st, It would make great easiness in duties. We make prayer a burden ; and why ? Because we use it so little. 2dlg, It will give you a fair evidence for heaven ; and oh ! but the convictions of sloth will be great: but Paul signs a testament, 2 Tim. iv. 8, Henceforth there is /aid up for me a eronm of righteou which the Lord, //"■ righteout Judge, shall give me at that dag. And it is no wonder that Christians in our day, do so die under a cloud, because we are so slothful. Sdlg, It is the best way to attain to Christian growth. O ! but were we diligent, we should eat the fat of the land ; our sloth to us, is as Gideon's ephod, it is a sword to us, that cuts the sinews of endeavours. Athly, Diligence is the best way to makeup your assurance with God, 2 Pet. i. 10. 5thly, The diligent Christian is admitted to many precious enjoyments of God. Would you know the Christian that is dandled upon his knees, and gets the good of the land ? It is even the diligent Christian, Prov. xxii. 29, Seest thou a man diligent in his business : he shall shut'I before kings, he shall not stand before mean men. 6thiy, He is the person that meets with many sweet returns of prayer, Acts xi. 20. Would you know the reason why we pray not so much to an absent, veiled, silent Christ ? It is, you are not diligent. O ! precious are the answers of the tongue, that are given to the Christian that is much in preparation of the heart. lihly, He that walks with most peace of conscience through the world, is even the diligent Christian. 8thlg, It is he that prevents the morning, to meditate on God.

Now, I am come here to-day, to demand your last answer, if you will take Christ. I hope you are content to marry him. Now, what is your answer; are you content, young men and maidens ? Old men and women, are you content ? Is there none that will subscribe ? Oh ! shall this contract of marriage be sent back to heaven ? O let it not be. And this I press, that you marry Christ, in these five things. First, If all the saints of heaven were to give you their advice, they would say, it is good to be married to Christ. It is better to marry than to bum : to marry Christ, than to burn in lust with the world. Secondly, Christ is very importunate in it to all within these doors: he is sitting down on his knees, and praying us to be married to himself, and shall we not? But must he steal away our hearts ? Oh ! will you embrace him, because he is importunate ! Thirdly, There is this, I am sure, we are not far from our long home : and then I pose you on your consciences, what will you answer to this question—Oil ! sinners, will you not choose me? We shall all get one sight of him, and that shall be, in the day of his sentence of wrath. Think, then, on it, ami let the terror of God persuade you. Fourthly, Will you consider the courtesy of the King, and let it allure you. O ! what a sweet

thing shall it be when he shall say unto thee, welcome, O sinner. Come, think on this ; and he that waits on his master shall find him. Lastly, There is this, thei'e is a day coming when there shall not be a word in heaven and earth but go and come. And will it not be an excellent day, when all shall be crying, come ? Christ, the Spirit, and the bride, and heaven and earth, crying come ? And there shall be no speech betwixt Christ and the spouse but come, come. O that excellent invitation, Song ii 10, Come, my sister, my spouse, my dove, arise, come ; when we shall sit down on the throne of our beloved, and shall sing as Moses ; and Jeremy cries out no more now, as in Jer. iv. 19. But on the contrary, what a day shall it be, when it shall be said, Depart, depart, I know you not! How doleful a thing will it be. Well then, let us embrace him, and be content to marry him ; and the day shall be, when we shall be brought to sing to him for ever and ever.

And unto him be glory for ever and ever. Amen.

SERMON III.

Job xxiii. 3.— O that I knew where I might find him ! that I might come even to his seat.

These words hold out the breathings and longing of a soul after the enjoyment and fruition of God; Job being, as it were, constrained to cry out, " Oh ! when shall I come and appear before God ?"

I suppose, that if the question were asked at every one here today, Whom seek ye? I doubt much if one in twenty could answer it thus, It is Jesus of'Nazareth whom we seek. There are many complaints of private and public losses; but it were a more suitable commendation in these days to complain of a lost God, and communion with him, that you might be made to cry out, 0 that I knew where I might find him, that I might come even to his seat! It were a pleasant and most excellent thing if we could make this report today concerning you, that is in Mark i. 37, All men seek after thee. Oh Christians and expectants of the crown of heaven ! are you not longing for the sight of an absent God, and one that is lost ? Strangers to God, are ye not longing to get a sight of him, that is the excellency of the higher house, and makes all the hearts that are there to rejoice ? I suppose that there is a gulph fixed between God and us, that we cannot pass from hence to him, and he cannot come from thence to us, (so to speak.). Yea, some may be afraid that there is a sentence of excommunication past in heaven that they shall not see his face any more. And many of us may take up Saul's lamentation, and say, The Lord is departed from me and answereth me no more, neither by dream, nor vision, nor by prophet, nor by Urim, nor by Thummim, any more. Believe it, Christ is a great loss when he is away. I can say no more ; but they are well that

are above the clouds, without the reach of losing him : neither have aiming for such a desire, 0 that T tau m nthere I might fittd hint ! I

suppose we might be made to present that misleared desire that David hath, in Psalm cxix. 17<>, O Lord, seek thy servant. It is a

strange word to bid the master seek the servant; but if Christ do not seek us, we will never seek him nor yet answer him : the loss of a stranger to God is, Christ is lost: and the loss of a stranger-seeker of Christ is, Christ is gone: But to come a little nearer to the words,

In the chapter we have Job answering two great accusations and challenges that were tabled against him : the first was, concerning his impatience under the cross. And the second was, concerning his hypocrisy.

As for the first, concerning his impatience, he answers it in the second verse, by two things: 1st, Even to-day is my complaint bitter. As if he had said, " l)o not charge me with impatience : for to complain against God, is exceeding bitter unto me." And sc-oondly, lie said, My stroke is heavier limn my groaning ; that is, as if he would say, " Put my calamities in the balance with my complaints, you will see the one weigh down the other."

From the beginning of the third verse to the close, he answers to a second challenge, which was concerning his hypocrisy, his friend bearing it upon him that he was not sincere. I)o not say so, saith he, for I am so sincere, that I desire that God should judge me.

In the words read, we have two things. First, The excellent desire and request that Job hath to God; O that I knew rvliere I might find him ! that I might come even to his seat.

The reason why he sets not down God's name, but points him out under the word Him, is, 1st, Because he supposed that all would know that none was worthy to be sought so earnestly beside God. And 2<Uy, Because he was so much freighted and endued with reverence and high apprehensions of God, that he cannot express what he is ; as if he had said, " he is a matchless One; not that he wants a name, but that it cannot be expressed." His great end in tabling of the request is, That he might come even t<> his ■"cat; or, as it may be read, Even to his prepared throne ; which is, as if he had said, " I have a sweet end in the tabling of this request," and it is this, " That I might come where he is, and have a sweet soul-refreshing joy and correspondence with him."

From this great request or desire, we shall make six or seven observations. And,

First, That distance and desertion from God is a case not unor-dinary to the saints : for while he saith, " O that I knew where I might find him I" it holds out that he had lost God. and was at a distance from him.

I will not stand to prove it, the frame of the most part of professors doth prove it; it is written on the most part of our foreheads, " Christ is gone, and shall never come again any more." I shall point at seven steps, to which a Christian's desertion may go.

Afirst Step is, a Christian may be so deserted of God, that he knows not where to find him. Not only may Christ be gone, but

so far gone, that the believer knows not where to find him, or where to go and seek him, till he be forced to cry out, " O that I knew where I might find him !" Job knew not where to find him. And will not others come in the like condition ? Undoubtedly they will, as is clear, Song i. 7> where the spouse not only finds Christ absent, but so far absent, that she knows not where to find him, till she bids him tell her, where he feeds ? And John xx. 13, They have taken away my Lord, and I know not where they have laid him. A Christian (as it were) may be put into the dark, so that he knows not how, nor where, to direct his steps ; he is sometimes in the dark in desertion. A second step is, a Christian may go to desertion : he may be diligent about the use of means for the recovery of Christ, and yet the means be blasted unto him; he may be about practice and obedience, and yet be useless in regaining Christ, as is clear, Song iii. 2, where the spouse is much taken up about the use of means, yet her o'er-word is, / sought him, but I found him not ; I called, but he gave no answer ; so Song v. 6, She goes about all means, and yet she hath the same word: and this is a great step indeed, when the Christian is put not only to wrestle with an absent God, but with a silent God. A third step is, Christ may be gone, and the Christian not know that he is gone, nor yet so much as be affected with it, nor sorrowful for it. This is ordinary in our days; are there not many of us of whom it might be said, Christ is gone, and yet we seek him not, Song v. 2, where Christ is absent, and yet the bride is not affected with it. It is a sad evidence when absence from Christ makes us notto walk in sackcloth. A fourth step is, Christ may be gone, and yet the Christian maybe somewhat formal and indifferent about the use of means to regain him, as is clear, Song iii. 1, I sought him on my bed. Christ is gone, and yet the bride seeks him in a lazy and indifferent manner. Many of us do not stir up ourselves to lay hold upon Christ, nor to enquire after him. A fifth step is, a Christian may be deserted not only in respect of love, but in respect of faith, tenderness, and diligence, so as the duties he goes about, may be gone about in a carnal and dead manner.

First, In respect of love, so as the heat of it is gone, and there is no sweetness to be found. Secondly, In respect of tenderness, whereas stupidity and hardness of heart is come over him. Thirdly, In respect of faith, whereas before he could read his interest in Christ, and say, " I am his, and he is mine ;" yet now he calls in question if ever he shall find him any more. Fourthly, In respect of diligence, whereas before he would have prayed six or seven times, now he will not pray once or twice a day. I fear this be almost an universal evil in these days.

A sixth step is, Christ may be gone and yet the Christian not know of it. Sometimes Christ hath a silent departure, occasioned through want of watchfulness and spiritual tenderness.

A seventh step is, that all the means a Christian may use, may become tasteless to him. When those duties and means that serve for the recovery of Christ back again to the soul, become tasteless; when prayer loseth its lustre, and love loseth its hue, and hearing

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hath DO life, and we have no delight in those things that serve to

regain time, it is a great step of desertion indeed ; I shall say no more but llii> to it, so long as a Christian i- deserted, he may call himself [chabod, my glory w departed from me : and his duties, Jebesh, for with sorrow doth h bring tkem forth. Absence from Christ and little affcctedness with it, say that it is long to the breaking of our everlasting day. Christ hides his face, and we are not troubled with it. And surely some of us may be put to this question, is there any of the precious company about the throne that bore absence from Christ as we do? .Are there any that have tasted that he is gracious, that lay so little weight upon his presence as we do ? It is like, we care not for Christ, and there is too great appearance that Christ careth not for us. O Christians! is he not gone ? And yet how few are there that cry out, O that I knew where I might find, him ! Some of us may be put to this question, shall ever Christ and Ave meet together again ?

A Second thing which we mind to insist a little upon is, that a Christian ought to make it his great design to seek and to find Christ; which is clear from these words of the text, 0 that I knew where I might find him.

Ere I prosecute this point of doctrine, I shall speak a little to these two things: First, What it is to seek and find God. Secondly, I shall clear unto you, that it is your duty to make it your great design to seek and to find God.

As for the first thing, what it is to seek and to find God. It comprehends these six things: 1. To engage your heart and strength in the accomplishment of this great and excellent design, to seek and to find God, as is clear, Psalm cxix. 10, With my whole heart have I sought thee. I suppose that the half of the heart is not engaged in the accomplishment of this precious work, which says, it is not our great design to seek to find God.

2. It is to be diligent about all the means, so that there is not a duty required of us, in which Christ is to be found, but we follow it; as is clear, Song iii. 1,2, 3, 4, where she declares it is her design to seek and to find Christ by the diligent use of the means. There you see her diligence about the use of the means is very large, which showeth that it is her great design to seek and to find Christ. And Job xxiii. 8, 9, Behold, I go forward, and look- before me, and behind me, and on cither side ; which shows his great diligence.

3. Notwithstanding of all the oppositions and disappointments he meets with in duties, and of his not finding of God at first, yet not to give over seeking, or his pursuit, but to seek till he find him ; as the bride. Song iii. 4, do a littlefurther, and thou shall find him whom thy toul loveth. If thou go to prayer, and find him not there ; and to hearing, and find him not there ; and to reading, and find him not there ; and to study and meditation, and find him not there; and about all the means wherein Christ is yet to be found, and find him not there, yet go a little farther, awl thou shaft find him, say you, where shall I go to, since I have been about all the means? Be a little more diligent and a little more painfull

4. It is for a soul to lay bonds, ties, and resolutions upon his own heart in the accomplishment of finding of Christ, 2 Chron. xv. 12, They entered into a covenant to seek the Lord God of their fathers, with all their heart and with all their soul; that is, to bind ourselves with all bonds, whereby our hearts may be engaged in seriousness in seeking and finding. It is a remarkable word that David hath, Psalm lxiii. 8, My soul followeth hard after thee : that is, " Though thou run away, I will follow hard after thee, and will not let thee go until I find thee again."

5. It is to be instant in diligence about all commanded duties, and the use of means for regaining and finding of Christ. A soul that would find God, must not go on about the use of means for a day, but must pursue, going on till he find God ; and when he has found him, he must make it his common exercise, that he may keep him ; many of us have our diligence and make it but of one day's length, and ere two days are at an end our diligence is past, two days are most of our constant diligence.

6. It is to warn and summon all that is within us, in the accomplishment of this great design, to seek and to find God. It is said of Laodicea, Rev. iii. 19, Be zealous and repent: ye that would be zealous, I shall say no more to it but this, be sure the first sight of an absent Christ will make up all your losses, or what is amiss: thou shalt forget thy seven year's work, when thou meetest with Christ whom thy soul loveth. Thy nine year's watch will appear as a watch by night. But the most part of us make it not our great design to seek and to find Christ, and communion with him. Absence from Christ is turned more to be matter and occasion of our discourse, than matter of our exercise.

As for the second thing, that it is our duty to make it our great design to seek and to find God, we shall clear it unto you as we are able.

1. It is commanded, 1 Chron. xxii. 19, Now set yourselves with all your heart, and with all your soul, to seek the Lord your God. This is (as it were) to have our hearts fixed and bent about this work.

2. It is clear from the practice of the saints, that they have made it their great design to seek and to find Christ, Psalm xxvii. 4, One thing have I desired of the Lord, and that will I seek to obtain.

3. There is much talking of design now in these days, but O, if this were the design of all, to seek and to find an absent God, this were a sweet and precious design. In prosecuting of this more fully, we shall speak a word to six or seven things. 1. To some evidences or marks of those that are near finding him. From the text we shall give you these six or seven. And first, For a person to be under low and undervaluing thoughts of himself, and high and mysterious thoughts of Christ, as is clear from the text: for while he saith, O that I knew where I might find him ! he says, he knows not how to call him. These words contain an emphasis, / and Him. I am persuaded a soul is never nearer finding of Christ, than when he is as the dust in his own eyes. Pride is that cloud that interrupts communion with God. A second evidence is.

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COMMUNION SKRMONS.

to have high, mysterious, and reverend thoughts of Christ. There is an emphasis in the word Him, and it is this much, " O that I knew where I might find beautiful, spotless, compassionate, infinite Him ! omniscient, omnipotent Him." Job's thoughts are overcome with the thoughts of God. When he spake of God (as it were) he blesseth his lips. Our low and undervaluing thoughts of Christ is the reason why we seek not him as we should, and find him not: there are many of us that care not for him, there is no form nor beauty in him wherefore we should desire him. He i9 grown like an old almanack out of date, and tasteless. A third evidence is, for a soul to be serious in seeking of God, and seriously exercised about his duty, 0 that I knew where I might find him ! His seriousness is pointed out by his framing of his desire. We but compliment with God, we should wrestle with him, as Jacob did, where he behaved himself as a prince, and is commended ; if we would wrestle with God we should prevail. A fourth evidence is, for a person to take up the distance that is betwixt God and him. Job takes up the distance that was betwixt Christ and him, which made him to cry out, 0 that I might know where I might find him! A fifth evidence is, for a person to be submissive to the doing of all duties that are required of him for the finding of Christ, for so the words may be rendered. 0 that any would show one the way ! Which shows he is willing and submissive to duty ; which is, as if he had said, " if any will show me the way, I will follow it with all my heart." A sixth evidence for one near finding of God is, to be obedient to the counsel of others, and to take direction from them, for so much Job's words import, while he says, 0 that I knew where I might find him ! which is, as if he had said, <• O that any one would show me the way where to find him !" for so the words may be rendered, " O that any would make me know where to find him." A seventh evidence is, for a person to have high and mysterious ends in his seeking to find God, which is clear in this instance of Job ; for he had two excellent ends in his seeking and finding of God : and the first end that he hath in his seeking is, only to find God, and nothing else beside him, either external or internal, but himself alone, as he was, and is. A second end or design that he hath in his seeking is, when he hath found him, to hold him fast, and not to let him go, as is clear, " O that I knew where I might find him ! that I might come even to his seat!" or, as the words maybe read, even to kit p r epare d throne. Would he say, " If I had once my grips of him, I would make good use of him : I would improve it so, that I would cause him to bring me even where he is. Every step of communion, (would he say) I would cause to bring me more near to him (as it were) to make a stepping-stone of it for more communion with God, I would not sit down with finding of him, but I would cause him bring me even to his seat, that I might have the incomprehensible refreshing blinks of his presence, and be watered with his springs."

The next thing that we shall speak to, shall be to some grounds or reasons, why folks in their seeking of God find him not: and here I will hint at these six or seven. And,

First, It is because they seek him not with the whole heart, Deut. iv. 29, Thou shall find him, if thou seek him with all thy heart. And, Ye shall seek me, and find me, when ye shall search for me with all your heart: would ye know why we seek so much, and find so little ? it is even this, because our hearts are not engaged in the work as they should. I suppose that the most part of our desires are running in another cursed channel; we know what it is to tongue our prayers, but we know not what it is to heart our prayers.

A second reason or ground is, our woeful formality, and indiffer-ency in the exercise of seeking and finding of God: there is the occasion of the distance betwixt God and many of us; we seek as if we cared not for an answer at all, as is clear, Song iii. 1. The spouse sought him, and found him not, and the reason was, she sought him upon her bed. If we were real seekers of Christ, it would sometimes take away our night's rest from us: but the most part of us had rather want Christ ten hours, than our rest one hour. O ! what cursed formality there is in all our duties ? that is the forerunner of some awakening from the Lord. Are there not many of us, that when we go to prayer, do exceeding soon return from it: because we find no sweetness at all in it.

A third reason or ground why we come so short in our finding of God when we seek him is, those woeful designs and ends that we have in our seeking of God, as is clear, James iv. 3, Ye ask, and receive not, because ye ask amiss, that you may consume it upon your lusts. We seek a sight of Christ, more to satisfy curiosity, than to strengthen love, and help faith.

A fourth reason or ground is, because we are not constant, but take all our religion by fits, and when we are not constant and diligent about the use of the means, what wonder is it that we find him not; for the promise of finding him, is to the diligent seekers, as is clear, Heb. xi. 6, He is a rewarder of them that diligently seek him. If Christians were up early in the morning, and busy all day, and up late at night about their duty, they would come better speed than they do.

A fifth reason or ground why we come so short in finding of God is, because of our too much dependence upon our own strength, and too little upon the strength of God; and likewise a resting upon our own duties; so we suppose that there is an infallible connexion between the seeking and finding of Christ; and Jesus Christ will have us taught that our seeking and finding is free grace.

A sixth reason or ground is, our abusing of former mercies and enjoyments, as is clear, Song iii. 2, compared with chapter v. 6, / sought him, lut I found him not: what was the reason of all this ? It was only the abuse of former enjoyments : and it is no wonder though Christ suffers us to seek long ere we find him, we thrust him to the door when he is present, and give him so little room in our hearts.

A seventh reason or ground is, our misbelieving way of seeking of God, as is clear, James i. 7, Let not that man think that he shall

2 d 3

tin ii thing of the Lord, that soi,th dovJotingbf. The best way for us to seek, is in faith and spiritual boldness ; the which if a Christian would use, he would undoubtedly find the good of it.

Thirdly, I shall propose some considerations to provoke you to be much taken up with this excellent design in seeking and finding of God. Indeed there are some that never think they want Christ, and that is the reason why they stir not up themselves to seek Christ. But to press the matter home upon you all, take these six or seven considerations along with you.

The jirst consideration is, that one taken up in seeking of Christ, shall want no good thing, Psalm xxxiv. 10. What would you have, sirs? Ye hear that seekers of God shall monk no good thing, how much more enjoyers of him ; if the truth of this were believed, it would put us to a more ardent pursuit after Christ. What want ye, but ye might have it, if ye were serious seekers of God ? Enlarge your desires as the sea shore, and ye shall get them filled in this precious work, and accomplishment thereof; though ye would enlarge your desires as the sand that is by the sea shore for multitude, there is no way to get them filled, but in seeking God. Think it is an excellent bargain to seek and to find Christ. Alas ! we take his promise for fair words that shall not be accomplished.

The second consideration is, if ye be a sincere seeker of Christ, no case, no condition shall be dark to thee, no truth of the conscience, but thou shalt have the knowledge of it, as is clear, Prov. xxviii. 5, Theg that seek the Lord, understand all things. If thou wert a seeker of God, nothing needful, but God would give thee the clear and distinct knowledge of it. And the reason why we walk in darkness concerning our condition and case, oftentimes is, because •we seek not God to purpose. John says, He that follows me shall not walk in darkness, bat shall have the light ofUfe. He would say, are there any that would have their ignorance removed ; come, and let them follow me, or be a seeker of mc, get your names enrolled in that generation, Psalm xxiv. 6. There is no dignity under heaven comparable to it.

The third consideration is, O Christians ! would you have your deadness removed ? Be much in seeking of Christ, and then you will get your deadness removed ; as is clear, Amos v. 4, (>, Seek ye me, and ye shall live. Their hearts shall live that seek him. Why is it that there is so much deadness of spirit and stupidity? It is because there is but little seeking of Christ. Are there not many here to-day, that sought not Christ before they came here ? And it is a doubt if they seek him now either ; and what wonder is it that such find him not: but if there be a desire to have the heart living in him, be much taken up in seeking of him.

The fourth consideration is, would you have joy and delight in all contentments ? Be much in seeking of God, and ye shall find it; as is clear, 1 Chron. xvi. 10, The heart <</' them r*joia$, that seek th<' Lord. How much more in enjoying of God.

Fifthly, There is another excellent delight to be found in seeking of Christ, and it is this, when ye are standing upon the utim»t pinch of time, betwixt time and eternity, a witness in thy bosom.

that thou hast been taken up in seeking of Christ will comfort thee exceedingly, how much more real seeing of Christ ? 2 Chron. xiv. 11. Asa mentions it thrice, it was so pleasant to him to remember, his heart was glad, his heart was overwhelmed with it. The day is coming, that ye will not think it ill-spent time, that hath been spent in finding Christ.

The sixth consideration is, He hath not said to the house of Jacob, seek ye my face in vain. Do not think it to no purpose to seek God. He hath passed his word for it, That ye shall not seek his face in vain.

The last consideration is, the excellency of this precious object we press you to seek. Is there any thing in heaven more to be desired than he ? Or is there any thing below comparable to him ? Alas ! we may preach and encroach, and in preaching press you to choose him, and to seek him ; but there are hundreds here, that will take a thousand times more pains in seeking the things of the world.

There are three things in the world more sought than God. 1. The applause of the world. 2. The riches of the world. 3. The pleasures of the world. Many are more taken up with the knowledge of Christ, than with Christ himself. But O ! if all our designs were consumed under this blessed design, to seek and to find God.

I would persuade you, to-day if you would- set about it, you would find it easier to-morrow. And what can you gain, if you lose this excellent prize Jesus Christ ? Then will ye be persuaded to seek him ? I shall not insist.

But may he that hath the tongue of the learned, teach you these things, and persuade you to begin this precious work, to seek and to find Christ. Amen.

SERMON IV.

Job xxiii. 3.— O that I knew where I wight find him ! that I might come even.

to his seat!

This ought to be our great and precious design, to seek and to find Christ; That ye may be found in him, not having your own righteousness, but the righteousness of Christ, which is of God by faith. Phil. iii. 9. It is certain, so long as we are here, we are both out of Christ, and in Christ, and going to Christ—in Christ in respect of faith ; out of Christ in respect of complete conformity ; and going to Christ, in respect of that fruition and happiness we shall enjoy for ever.

Is there any person here to-day, sick of love for Christ, ? It is Christ's love that maketh sick, and it is Christ's love that maketh whole. It is Christ's presence that cuts, and it is Christ's presence that heals. I am afraid, that the name of the most part of us may be

2 d 4

read, desolate ; and our surname, forsaken. There is a great distance betwixt Christ and us. If that question were asked at us, How long is it since ye saw him ? How tew are they that could answer that question ? There are few that could answer this, that ever they shall get him at all: some of us have a name to be seekers of God, and that is a question if ever we shall find him.

Ere I proceed to the words, ye should remember what is, and should be a Christian's great design ; presently, there is much talking of designs, and of men's prosecuting of them ; " To dig down deep in broken cisterns that can hold no water ;" in overturning kingdoms, and purchasing crowns : but it were more suitable in our days, to seek and to find an absent God. And if ye be not prosecuting this, it is in vain to prosecute other designs. It is a poor thing to purchase a crown, and to lose Christ; to gain the world, and to lose thy own soul; to find pleasure here, and bitterness for ever hereafter, and lose him that is the delight of nations.

Yesterday we spake to a second direction from the text, that it ought to be a Christian's great design to seek and to find Christ. And that all other things ought to be but lost, in the buying of this thing.

I have spoken to several things from the text. There remain yet four things that I would speak a word to: 1. To some directions for those that have made it their great design to seek and to find Christ, and have found him, as to how to keep him; it being as great a difficulty to keep him when found, as to find him when lost. And,

The Jirst direction is, " When ye have found him, hold him, and let him not go, until ye bring him into your mother's house, and to the chambers of her that conceived you," as is clear, Song iii. 4. There are three cords by which Christ is held when he is found, which must be made use of. And the Jirst is the cord of love, which lays hold upon the heart of Christ, and Christ's heart meets in the hands of love. Secondly, The communicable cord of faith, that lays hold upon Christ by his word and faithfulness. Thirdly, The humble cord of prayer and supplication : for it is the poor that use entreaties. When you have found him, sit down and hold him till the breaking of your everlasting day, and the night be past; Song iii. 4, I held him, and would not let him yo, until I had brought him into my mothers house, and into the chambers of her that conceived me, as if she would say, " I could not let him go, he was so sweet and precious company." Compare it with Song vii. f>, The King is held in the galleries, or as the word is, Strongly violated. Luke xxiv. 29, They constrained him to abide all niyht, though he strengthened them to constrain him.

The second direction is, guard against all things that may stir him up, or awake him before he please. Song iii. 6, / charge >/>>u, O ye daughters of J, rusalem, that ye stir not up nor ewoake my lore till he please. Put all things to the door, that would put Christ to the door. Oftentimes Christians value communion with God more when they want it, than when they have it. They prize Christ more when he is absent, than when lie is present. It is with the

most part of us and Christ, as with children and a pleasant thing, they care not for it when once they have got a while's play with it, and their minds begin to loathe it. O how soon do we weary of any condition.

The third direction is, guard against the limiting of Christ. Do not prescribe times to him to stay with you, Song ii. 7, / charge you that ye stir not up, nor awake my love, till he please. And so she gives him a latitude—limiting of Christ is a dangerous thing, and that which provokes him much to absent. There is a four-fold limiting of Christ. 1st, A limiting of Christ to desires. 2dly, A limiting of him to times. 3dly, A limiting of him to means. Lastly, A limiting of him to designs.

First, A limiting of him to desires, when we set such a time, against which if he comes not, we will give over hope. Secondly, A limiting of him to times ; when we will point such a time, for such a turn and purpose, we will not want such a thing. Thirdly, A limiting of him to means when we will appoint the way to get such a thing, as if the Lord knew not a better way to do such a thing. Lastly, A limiting of him to designs, when we will put him to it proportionally. There is a three-fold rule by which a Christian's desires ought to be regulated.

First, Whatever God commands, he may desire it may be obeyed. Secondly, Whatever Christ promises, he may desire it may be accomplished. Thirdly, Whatever is prophesied, he may desire it may come to pass; but it is hateful not to give Christ a blank as to his coming and going, and to be indifferent, committing all to him.

The fourth direction is, when you have found him, not to content yourselves with this, nor rest upon what you have gotten, but to make use of it to help you to more. Make that degree of fellowship, (as it is clear) a stepping-stone to more. To win more near to him ; as is clear from the practice of Job, 0 that I knew where I might find him ! As if he would say, « If I had him once, I would not let him go, or stay content there; but the use that I would make of such a mercy is this, I would cause him to bring me even to his seat." The Christian's business, so long as he is here, should be to say, give me Christ, give me Christ. He should never be satisfied, so long as he is hereaway, till his shadow fly away in the morning of eternity—we are over soon satisfied with Christ, we cannot please him better than to seek much.

The fifth direction is, keep nothing from him untold in the heart; as is clear also in the practice of Job : as if one would say unto Job, what would you do if you were near him ? He answers, I would order my cause before him, and fill my mouth with arguments : nothing but I would tell him of it, he would say—freedom with God is that which relishes well! O Christian ! when wilt thou tell that to God, that thou wilt not tell to all thy kin ? For he is an excellent secretary, and will help us in our need.

The sixth direction is, be much in the exercise of love. Many of us wit not what it is to take Christ in our arms; but there should be a mutual and reciprocal fellowship betwixt Christ and us, and acting of our love in the enjoying of him, Song viii. 1, 0 that thou

42G ro.MM union uaifOMa.

meri as mu b r other, that tucked the breaete of ma m o th er i tvhen J should find thee without, I would hie* tkee* But alas, for that cold entertainment that the presence of Christ gets from the most part of us ! Often we put trim away, when he desires not to go away.

The ■•" tenth and loot direction is, to study to walk humbly with vour God, Micah vi. When he lifts you up to the third heaven, sit down in the dust, and call thyself unclean ; when he calls your love fair for delights, and comely, call yourself deformed ; as is clear, Micah vi. ii, $oalk humbly with thy God, he and we cannot be long together, if pride be entertained in our hearts ; it is that which separates between him and us. But this last direction may be more fully prosecuted. And I shall follow it forth in eight or nine faults or errors that Christians will readily fall under when they are near God, all which have been their very frame.

The first fault or error that a Christian will readily fall into when he is near Christ is, his preparing and being taken up with some curious questions, and asking of them, or requiring curious desires, when he brings them into the chamber of his presence: too great familiarity corrupts good manners ; as is clear, Gen. xxxii. 29. When Jacob is near God, he asks what is his name, a too curious question. And Judges xiii. 17- 3Ianoah falls into the next question. And the disciples, likewise, when they were upon mount Tabor, fall out in the like desire, let us build here ti, nicies.

Beware of proposing curious questions to Christ.

The second fault or error is, when we are near God, and have much communion with him, we would wish that many of our acquaintances knew of it, and were spectators to it. And that is a piece of presumption and pride. I have often thought it a strange word, Gen. xxxii. 2(5. Jacob, let me go—which is, as if he would say, " Jacob, free me, the day breaketh; it will be known that I am with thee, and it is not fit that any should know that I am with thee, for thou art not in case to bear it."

The third fault or error is, when souls are near God, they are much taken up with sinful wandering, rather than improving that which they have gotten, to their further enlargement in the way of finding Christ; think they, what a thing is this ! And their very gazing and sinful wandering draws a cloud between them and their enjoyments; as is clear, Acts i. 11, Ye mm of Galilee, nhj stand i/e gas. in;/ iij> in f " hi '""en ?

The fourth fault or error is, to be more taken up with the light of our enjoyments, than with the life of our enjoyments, and comforting ourselves by the light of them. It is not known by experience that while we are near God, we sit down ami study the light of our enjoyments, when we will not sit down and study the lite of our enjoyments—to eye the light and expression of our enjoyments, more than the life and effect of them, is ui, omul and discommend-able in them. Wherefore let us leave off thinking on words, and observe closely that life, power, and comfort, which come to our spirits.

The /it'lh fault or error is, an heartless kind of unbelief, as if some wen brought near God, and cry out, note lottett them th>i

part in peace. But look to the bottom of that wish, and the rise of it; it will be found to be ignorant unbelief that they will not get to the like again, if they lose that which they have.

The sixth fault or error is, folks bring down Christ to the likeness of some other thing, or a little god, or some idol likeness in reputation, to their own mind. And this piece of a spiritual idol is in the most part of the children of God, which is a breach of the second command, and a changing of the glory of the incorruptible God, to an image made like unto man-. For it is a most ordinary fault in our nearness to God ; therefore guard against it.

The seventh fault or error is, ignorant humility that we come under in the time of our enjoyments. As there is ignorant humility, so likewise there is ignorant unbelief, Luke v. 8. When Peter gets a sight of the draught of fishes, Depart from me, saith he, for I am a sinful man, 0 Lord. And cursed had he been if he had given him his desire. Hence it is, that when the soul is near Godj it will foolishly fly away from him.

The eighth fault or error is, we often forget God under our manifestation, and therefore limit him.

The ninth fault or error is, in our nearness we forget the body of death and sin that we are accompanied with, and that we are sinful men. I confess, that there is a time when we are carried far beyond the wind, without all sight of sin, or a body of death, or any thing below ; but in what condition soever thou art, forget not that thou art a sinful man, and walk not without the sense of the body of death. Therefore in the most eminent enjoyments that the saints have met with, there is something that keeps them humble; as is clear, Jacob must have a halt in his thigh, that he may walk humbly ; and Paul must have a messenger of Satan to buffet him. There are three most remarkable dispensations in immediate approaches to Christ. First, When we go over the bounds, God on the back of that trists us with some desertions, and saith, break not through, lest thou be consumed. Secondly, When a Christian is near God, he will trist him with some evil or old sin, that it may keep him humble, and that he may remember the rock from whence he was hewn, and the pit from whence he was digged. Thirdly, When a Christian is going without the bounds, Christ imposes some bodily harm on him; as is clear in the instance of Jacob : and it is known sometimes to Christian experience. The use we make of it is this, (since there are so many faults and errors in our nearness to Christ,) First, To remember what manner of spirits we are of, and not to break through the blessed bounds which Christ has set, lest we be consumed. Secondly, Long for the day when we shall be above the reach of abusing communion, and there shall not be room for any anxious thoughts any more.

1. A Christian may find Christ, and yet not know that he has found him. There is a difference betwixt finding of Christ, and knowing that we have found him ; as is clear, John xx. 14, 15, Mary, when she saw him, supposed he had been the gardener: and Luke xxiv. 37, They were afraid, supposing they had seen a spirit. And here we shall speak to seven or eight grounds or reasons why

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word is, a finding time. And often Christ has threatened, Ye shall .-. / ,//. , and shall not find //'• . I would leave this word with that of Bildad, Job viii. 6, // thou noutdett took tmto Godbetimm ; or, as the word may be rendered, morning Christ. But how shall that person seek Christ, that never knew what it was to waiit Christ ? I am persuaded, if you would begin so precious a work to-day, and speak but a lew words, ye would get him. But there are many families among you, that are the very image of hell; the voice of prayer is not heard within their walls, but the voice of cursing ; and that is the experience of the damned in hell ; but that is written upon your walls, Christ shall never come near you. To press this a little further and close ; there are six sorts of folk that shall never find Christ, though they are seekers of Christ.

The first sort is, those that seek him for gain and advantage : in a word, they shall never find him. O ! if ye could seek him for himself, and nothing else. Sometimes sense will seek to find Christ, for his miracles, and love to the loaves, but faith seeks him only for himself.

The second sort is, those that seek him to maintain their applause. Are there not many of us that will seek Christ in company ; while, if we were alone upon the top of a mountain, we would not seek him ? The Great Diana, applause, is the idol that many seek to keep up.

The third sort is, those whose hearts are divided in seeking of Christ, who have not all their hearts engaged in the work, and who shall never find him. And now I would pose you, if there be not many here to-day, that never sought Christ with all their heart ? Yea, I suppose, that many of you have never sought Christ with that earnestness, that ye have sought after the present world. Are there not many here to-day, that have lived sixty or seventy years, and if all that time were counted, it would not amount to an hour, that they have spent in seeking Christ ?

The fourth sort is, those that seek to please their natural conscience : and if they had not a conscience to please, they would not go to prayer. These, I say, had rather please their conscience, than Christ.

The fifth sort is, those who are hypocritical seekers of Christ, who seek him only for the fashion; and are more taken up in seeking the picture than the person and substance of Christ; seeking rather to be covered with the coat of Christ, than with the grace of Christ.

The sixth sort is, those that seek him to destroy sin, as Herod ; that is, to destroy all sin, but that which they like well to keep. Are there any such here ? I fear there are too many. Are there not many that seek him, that they may sin with greater deli ht, without remorse, as the whore in Prov. boasting that ih* //<id paid her von»9 O! such a mistake as this, is a sad and irrevokable mistake. I would only ask you three questions.

Quest. 1. Are there not many here that never knew what it \v;i, to have Christ, or to want him ? And he that never knew what it is to have him, or to want him, that could never distinguish bo-

twixt absence and presence, never knew what it wa9 to seek Christ. I never loved an unchangeable fellowship with Christ.

Quest. 2. Are there not many here that never knew what it was to shed one tear for the want of Christ, or so much as to be sad ? And these never knew what it was to want him, or yet to seek him.

Quest. 3. Are there not many in the world, that would prefer a trifle to the presence of Christ ? And these never knew what it was to find him. I would ask at some of you, was you ever as glad in prayer, as you have been in gaining some little thing in the world ? Hath not some excellent bargain made you more glad, than ever you were in prayer ? How many are there here to day, that can answer these questions ? Oh I that you would make it your great design, to seek and to find Christ.

And to him be praise for ever and ever. Amen.

SERMON V.

Job xxiii. 3.— O that I knew where I might find him ! that I might come even to his seat.

Job made it his great design to seek and to find Christ, O that I knew where I might find Mm ! that I might come even to his seat! Are not the most part of Christ's visits, while we are here, rather surprises, than the birth of our expectation and hope ? So that oftentimes a Christian hath occasion to sing these two blessed songs, Isa lxv. 1, I am found of them that sought me not; and that other song, Song vi. 12,'Or ever I was aware, my soul made me like the chariots of Amminadab. Is it not certain, that when Christians are wringing their hands, and giving over hope, Christ will come, stepping in sweetly, saying, It is I, be not afraid ? I suppose, if our necessities were fully discovered, we should be found restless seekers of Christ, and impatient till we find him. Necessity makes a soul go out of himself into Christ. When once a soul meets with Christ, it takes up Ruth's resolution, Ruth i. 17, If aught but death part thee and me. Is it not certain, that there is much distance betwixt Christ, and his own, while they are hereaway ? Almost there is not one among a thousand that can say, they have sought Christ three days sorrowing ; though he be one of the greatest losses, and gain ungain-able. What can they gain that have lost him ? and what can they lose that have gained him ?

We shall speak a little to two things from the text.

First, That desertion from Christ is an evil incident to the pre-ciousness of the saints, not only to be deserted, but so as they know not where to find Christ.

Secondly, That a Christian ought to make it his great design to seek and to find Christ. There are five things more that I would point at from the text.

First, That a Christian ought to make use of, and improve his enjoyments in finding of Christ; as is clear in the practice of Job, 0 that I knew where I might find him ! thai I might come even to his seat! Ye see the end that Job would have had him for ; and it is this, t/nii he might come even to his seat ! Would Job say, " O if I could find him, I would make use of such a mercy : I would make every step of communion an incentive to my desires, and pursue for more nearness with Christ; I would not content myself with finding of him, but the use that I would make of finding of him, is, to bring me even to his seat; or, as the word is, even to his prepared throne"

Secondly, That a Christian under a sanctified rod or cross, does make it his great design to seek and to find Christ. He is exercised in finding of Christ. When was this Job's exercise ? If we compare the second with the third verse of this chapter, it was, When his stroke was heavier than his groaning.

Thirdly, That a Christian best takes up his distance from God, when he is under some sanctified rod or cross.

Fourthly, A Christian that would make earnest in seeking and finding of Christ, will take direction from any Christian that will show him the way ; as is clear from the practice of Job, for the words may be rendered, O that any would show me the way where I might find him.

Fifthly, That a Christian that is most near this mercy of enjoying Christ, hath much low thoughts of himself, and most high and exalting thoughts of Christ; as is clear from the words of the text: for there is an emphasis in these two words, 7, and Him ; and it is this, " O that unworthy, and sinful, wretched I, knew where to find matchless, spotless Him ! that finite I knew where to find infinite Him !" And the reason why Job speaks so of himself, and of Christ, is, because he cannot name Christ, he hath such majestic thoughts of him.

We shall speak a little to the first of these five things.

First, That a Christian ought to make use of, and improve his enjoyments in finding of Christ, as is clear from the practice and experience of the saints, Song iii. 4, 1 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. And Song viii. 1, O that thou wert as my brother, that sucked the breasts of my mother .' When I should find thee without, I would kiss thee. As if she would say, / think it a pity to let him go ; I would take his soul-refreshing blinks, as motives to stir me up to seek more communion with himself'; how would I improve such a mercy I Song i. 4, The King hath brought me into his chambers : we will remember thy lore mure than wine.

We shall speak a little unto three things.

First, What it is whereunto improving of enjoyments do tend. And we do conceive, that a Christian should improve his enjoyments, and make use of them for these eight excellent ends.

First, For strengthening of the grace of love, as is clear, Song i. 12, While the King sitteth at Ins tidile, my spikenard sendeth forth the smell thereof.

Secondly, We conceive, that a Christian should make use of enjoyments, for the strengthening of the grace of faith, as is clear, John xx. 27, Reach hither thy finger, and behold my hands: and reach hither thy hand, and thrust it into my side: and be not faithless but believing. And Song i. 13, where she has enjoyments, then upon the back of them, she draws her knot nearer, A bundle of myrrh is my well-beloved unto me : he shall lie all night betwixt my breasts. We may call enjoyments, Levi, and say, Now shall my husband be joined unto me. A Christian should then cry out, Now is my beloved mine, and I am his, I shall be eternally so. Enjoyments are not real, or else they are abused, when they do not strengthen the grace of faith and love. Song vii. 11, It is the very scope of the bride, to strengthen the grace of faith and love, Come my beloved, let us go forth into the field ; or, to the vineyards, there I will give thee my loves : as if she would say, " If thou wilt once visit me, my heart shall utter inexpressible love and desires to thee."

Thirdly, Enjoyments should be made use of for strengthening the grace of experience. When thou meetest with a manifestation of Christ, put such a mercy upon record, that it may be a valley of Achor for a door of hope, and one of the chains that come from the right hand of Christ to thee. When Christians slight the growth, it is one of the sad things that have influence on our decay in faith, and strengthening of unbelief.

Fourthly, Enjoyments should be made use of, for strengthening of delight in duty. Whenever thou meetest with a manifestation of Christ, study to get up thy heart to cheerfulness in duty and delight in obedience, as is clear, Psalm cxix. 32, When thou hast en~ larged my heart, I shall run the way of thy commandments, he would say, " Whenever I am brought near Christ, and have gotten my bonds loosed, then will I take delight and cheerfulness in obedience," Song i. 4, Draw me, and we shall run : as she would say, " If once thou wilt constrain me, or teach me, I would leap as a roe, or as a wild hart."

Fifthly, A Christian should make use of enjoyments for the strengthening of his hatred against sin. When he meets with a sight of soul-refreshing love in the face of Christ, he breaketh forth in these expressions, Depart from me, ye workers of iniquity.

Sixthly, A Christian should make use of enjoyments, for the strengthening of the grace of mortification to his idols ; as is clear in Hosea xiv. 8, where Christ is taken up as a green fir tree, whereupon Ephraim says, What have I to do any more with idols ? When thou gettest a sight of Christ's refreshing presence, subscribe a divorce to all thy idols.

Seventhly, Enjoyments should be made use of, for the strengthening of humility. That is one of the uses of enjoyments, even to strengthen the grace of humility; as is clear, Job lx. 4, and xlii. 6, Behold I am vile, what shall I answer thee ? I abhor myself, and repent in dust and ashes. That is one of the greatest advantages to a Christian, to strengthen the grace of humility.

Eighthly, Enjoyments should be made use of, to strengthen the grace of desires : every enjoyment should make us long, and hun-

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(O.MML'MON SKRMONS.

ger, and thirst, and cry out for more. A Christian's desire should be as the grave, or as the barren •womb, crying, </"•< m* , giee //"•, and never saying, 77 is enough. All our desires while we are here, are rather to provoke Christ than to satiate our appetite.

Xi \t we shall speak a word to some practical cases of souls, when they are near Chri;.t.

First, Whether every thing borne in upon their spirits, when they are near Christ, ought to be looked upon by them as their duty ?

To that I answer negatively, he ought not to look upon every thing borne in upon his spirit, as his duty. I shall clear it from several places of scripture. 1st, It was borne in upon Jacob, (Jen. xxxii. 29, to ask what was his name that wrestled with him. Idly, It was borne in upon Manoah's spirit, to ask the same question likewise, Judges xiii. 17- Sdly, It was borne in upon the disciple's spirit upon mount Tabor, saying, Let us build here three tabemade$, as Mark ix. 5. And Athly, It was borne in upon Peter's spirit, Depart from me, for I am a sinful man, 0 Lord, Luke v. 8. And hihly, It was borne in upon John's spirit, Rev. xix. 10. IJeUdomm at his feet to worship him, which was not his duty. But to open up this a little further, I shall speak to two things—

First, Whether every thing borne in upon a Christian's spirit, when he is near God, ought to be obeyed by him or not.

Secondly, To some marks and evidences what is his duty in these things ; and what is not his duty in these, we shall clear unto you in two or three considerations.

As for the jirst of them. Any thing that is borne in upon a Christian's spirit, if it be not conformed to the law, and the testimony, he ought to reject it. It is not his duty, if he would compare his duty-light with the scriptures ; and if your light be not agreeable to the scriptures, it is unsound. And if any thing borne in upon a Christian's spirit, be attended with many outward advantages, he ought to beware of receiving it, without narrow examination thereof. And as there are counterfeits in these, in returns of prayer, so also in this.

There are three things that counterfeit returns in prayer. First, Erring light. Secondly, Erring conscience. Thirdly, Erring affections.

First, Erring light w ill say quite contrary to what is really the return of prayer. Secondly, Erring conscience, when one goeth hypocritically to clear his interest in Christ, will then say, Christ has spoken peace, when there is no such thing. Therefore it is the duty of a Christian to be sincere, that the returns of his prayers are from Christ only, and from none else, 2 Cor. xii. 9, And he said unto me, My grace is sufficient for thee. Thirdly, Sometimes erring and whorish affections, when greatly engaged to such a business will apprehend the return of prayer is from Christ, when there ii no such thing ; he would but have it so. Some were engaged after the name of their idols, Ezek. xiv. Some were accordingly engaged to Balaam; and Balaam ii so far engaged with Balak, till the third time the Lord permits him to go on in erring against light and

affection ; jointly together it is a difficulty to the Christian to be distinct in these two.

I shall propose four marks or evidences, for a Christian to know what is his duty, in this which is borne in upon his spirit.

The Jirst mark or evidence is, if a Christian, when he goeth to Christ, be endued with a divine neutrality and indifferency, whether such a thing be determined of Christ or not; and his going to put a blank in Christ's hand is an evidence, that this is his duty. As suppose, a person be engaged to two places at once. In his light and affection he is engaged to none of them ; he goes to Christ for clearness, which of them he should go to ; and if at that time, it be strongly borne in upon his spirit, that he must exercise himself about such a place, that is his duty.

The second mark or evidence is, if that duty that is borne in upon his spirit put him to much humble dependence upon Christ, for strength to go about such a duty, that is a token that it is a duty borne in upon his spirit; and if it be the fruit of much wrestling with Christ; that is, if he be in the dark concerning such a thing, and wrestles with Christ for clearness into it, not to be in the dark concerning such a point; and we had need to suspect it, if it be not so.

The third probable mark or evidence is, if the duty borne in upon our spirit, hath not many outward advantages attending upon it; and yet nevertheless, we are not the more disobedient, but willing it, notwithstanding all disappointments; when no other thing leads the man, but the will of Christ, that is an evidence that it is his duty.

The fourth mark and evidence is, if there be a majesty or divine lustre and power borne in with the duty, that is an undoubted evidence, that the call is from Christ; which delusion cannot have, nor Satan, nor any of his temptations. Sometimes Christ will bear in high and majestic power and sweetness, so that the Christian will cry out, It is the voice of my beloved that knocketh. There is ay somewhat in Christ's voice, that is not in Satan's nor any of his temptations.

The second thing I would speak to, is this, when Christians call in question their enjoyments, calling them all delusions, and cannot win to be established in their condition. I shall assign four or five reasons or grounds, why Christians call in question all their enjoyments.

First, If a Christian's enjoyments come not to that length or degree that formerly he hath had, he is ready to suspect them as if he had met with eminent enjoyments in his first engagement to Christ, and he cannot come up to that length again : he brings all in question, and calls it all delusion. We ordinarily judge more by the degree, than by the effect; whereas we ought rather to judge of them by the effect: for an enjoyment eminent in degree may be a delusion.

Secondly, When a Christian in his nearness to Christ, meets with strange stirring of corruption, he thinks, Oh ! can such a sight or enjoyment be real ? Oftentimes most real enjoyments have the

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strongest assaults on the back of them ; Paul met with an eminent enjoyment, and yet he met with a buffeting temptation on the back of it.

Thirdly, If a Christian's delight in duty be not strengthened when he is in hazard, then he calls all in question, and says, if such an enjoyment were real, would it not strengthen my delight in duty? But, I say, that after eminent enjoyments, duty may become tasteless unto thee, partly to stir thee up to the exercise of faith, partly to reprove thy laziness.

Fourthly, When after enjoyments, the Christian is overcome with the devil's temptations, he will say, it is but a dream. I confess, the Christian's sorest stroke comes after enjoyment, and the most discouraging and most dishonourable one to Christ, which may make him go mourning to his grave. It is hard then (if not impossible) to keep up duty; and yet his enjoyments may be real.

The fifth and strongest of all is, when a Christian's thoughts of Christ are not more precious than they were before. All the rest can hold with real enjoyments of Christ, but this cannot hold. Only for caution, you should know, that there is a difference in Christ's being precious to faith, and his being precious to sense. A Christian may have high and excellent thoughts of Christ, and yet not know of it: and Christ may be precious to faith, and will be so, when sense hath not a good word to speak. Faith can speak more to Christ's praise in a day, than sense can do in a year.

Thirdly, I would propose some observations, that I would have a Christian to carry alongst with him in his enjoyments, that he ought to communicate to none; as is clear, Matth. xvii. 9, Tell it to no man : and it is a strange word that Paul saith, 2 Cor. xii. 4, / heard nords which it is not larcful for a man to utter. There are some enjoyments that it is not lawful to communicate. And here I shall propose three reasons why they ought not to communicate them to others. And,

A first reason is, the communication of some rich enjoyments to others, may beget a great envy, as we see in Joseph's brethren ; and Christians should keep these to themselves ; though I confess, there are few of them in these days. And,

A second reason is, because it is the high way to beget pride and conceit in our own bosom. There is no surer way to grow proud of them, than to communicate them to others; though a humble and sober declaration of them may sometimes be for advantage. Yet there is no time when conceit will more readily creep in, than when a Christian can say, Come, and I will tell you what Christ hath done for my suul; it is much to tell our enjoyments, as if we told them not.

The third reason is, because it is the ready way to provoke to discouragement, and beget anxiety in others, when they hear of such a man caught up to the third heavens, and brought in the chambers of his presence, but they were not; whereupon they sit down in bitterness of spirit, as if all were gone, and all had been a delusion they had met with.

Again, a Christian may not be disobedient to any thing borne

In upon his spirit, in his immediate access to Christ. Acts x. 13, Peter is commanded to kill and eat, whereas he answers, not ■so, Lord: disobedience to duty, when a soul is near Christ, is most dangerous, First, It is against the command. And secondly, Against a Christian's own advantage. And thirdly, Disobedience to a duty, when a soul is near Christ, will cause and occasion the withdrawing of his enjoyments ; as is clear, Acts x. 16; the sheet is thrice taken back again : therefore we should not be disobedient to the heavenly vision.

The next observation is, there are three duties that are ordinarily borne in upon souls when they are near Christ, which can scarcely be obeyed, and yet obedience to them is most commendable, and does exceedingly commend a soul to Christ.

The jirst is, there are some that seem to contradict the promises, as when a command came forth to Abraham, to kill Isaac, his firstborn, which scarcely could be obeyed; and yet obedience to it is most commendable.

The second is, there are some duties that seem to contradict other duties, or commandments ; as is clear in that instance of Abraham ; his killing of his son stood in opposition to the sixth commandment; it is very hard to give obedience to such a duty.

The third is, it is exceeding hard to give obedience to a duty that hath no more but Christ bade me; yet it is exceeding commendable to give obedience to it; as is clear in Abraham's practice, Gen. xii. 1, 2, 3, 4, To leave his native country, and his kindred, and go to a land which he should shorn him, which afterward he should give to his seed for a possession. And it is commended by the apostle, Heb. xi. 8, as a most excellent duty.

The fourth observation is, that a Christian should not make his enjoyments the rule of his obedience and practice : a Christian may be walking in an approven way, and yet have less manifestation. And a Christian may be walking in an unapproven way, and get a word spoken to him, touch me not, as is clear, John xx. 17. And hence it is, that sense and an approven way, go not together; they may have more sense, and less approbation ; and more approbation, and less sense. There are some things in a Christian's practice in the time of his enjoyments. First, He is more taken up with his public than with his private enjoyments: and he will weep and lament more for the loss of his public than his private enjoyments. Secondly, A Christian will be more anxious to be restrained once in company, than twice in secret. Thirdly, It is easier to be denied to his surprising enjoyments, than to his expected enjoyments; for in his unexpected and surprising enjoyments, his humility hath more ground to vent itself. Fourthly, It is easier to be denied to his private, than to his public enjoyments. Fifthly, It is the fault of too many, oftentimes to be more taken up with pursuit by sense, than by faith : many make sense their idol, and care not for Christ.

The sixth observation is, a Christian should guard against these three evils, pride, sloth, and contempt, which flow upon the back nf enjoyments; oftentimes " wealth makes wit waver."

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COMMUNION SERMONS.

The seventh observation is, a Christian should observe that all the sights of Christ here, are but sights of his back parts. The immediate and near Bights of him, are reserved for the life that is above the clonds.

Tin- eighth observation is, that it is very hard to take up Christ's mind in enjoyments, as is clear, Acts x. 17. Peter doubted in him-self what the vision might turn to. And there is nothing more incident for a Christian, than to be in the dark under such a dispensation : in the time of such a dispensation, they are put to three questions. First, Whether they shall weep, or rejoice and praise ? But they will do both. Secondly, Whether they shall speak or wonder? And they will do well to leave off speaking, and begin to wonder. Thirdly, How they shall get such an enjoyment guided ? And this is a good and useful question. It is a great diffi -culty to guide wealth; it is also as great a difficulty to keep and to guide Christ, when present, as to find him, when absent.

I shall proceed no further in this discourse—we are like barbarians to ourselves, the most part of us. However it may be, it is gain to them that are exercised unto godliness.

I shall make three uses of this, and I shall take in the meanest of them.

Use 1. Strangers to Christ and the word, what think ye of religion, is it not hard to reach to it? There is more art in his book, than in all the writings of men in the world. O come and discern into the deeps and wonderful works of the Lord. This book is sealed with seven seals, but our hearts with seventy-seven. O Christian ! comfort thyself against that day, when there is not a line in all this book, but thou shalt know and understand it, and read it; when thou shalt learn all thy divinity off the face of Jesus Christ, which will be thy bible through all eternity. Think on that day. Do not your hearts flighter within you, when ye look up to these clouds above, and cry out, O ! when shall I come there, and appear before Christ? We should be breathing out that desire, in Psalm cvi. 4, Remember me, 0 Lord, irit/> the favour that thou beared unto thy people: 0 visit me with thy salvation. And that, Psalm ci. 2, O when mitt thou come unto me? There is a word, 1 Kings xi. 21, 22, Uadad said t<> Pharaoh, let me depart, that T may go to mine onm country. Then Pharaoh mid unto him, what host thou lacked mith me, that, behold, thou seekest to go to thine onm country ? Aiul he an-%me% d, nothing; howbeit, let me go in any wise.

Use 2. To reprove the most part of us for our laziness and stupidity, that when there is so much to be found in Christ, such an inexhaustible treasure and treasures, and we improve them not. There is much talking of Christ, () ! that we would fall in love with him, that we might bring up a good report of that noble Plant of renown. We are oft-timea deprived of bidding you take Christ: for when the glad tidings of the gospel are often told over, people are ready to despise them, and care not for a sight of him. Hut the substance of our preaching is, come and close with Christ.

I 'si- 'A. I know that there are many that are taken up with a pursuit after the things of the world : but it is a poor design. 1 may

compare these wells of created contentments and consolation, to those wells which Isaac and his servants digged, Gen. xxvi. 20. I say all these wells of created contentment, may be called Esek ; for they are gotten with much strife, labour, and contention: and they are kept so, and left with much sorrow. They may also be compared with those two wells that were called hatred : and the day is coming, and now is, that we shall hate, and be hated for them ; and these wells will run dry, when those living and everlasting springs of delight shall overflow. There is room for me and you ; we shall have abundance, when all these narrow springs are run dry; say then with the Psalmist, all my springs are in thee. Mind we to take this resolution, None but Christ, none but Christ, none but Christ, will satiate my soul. O that there were none within these doors, but who would cry out, None but Christ! Ye would have as much joy and satisfaction in Christ, as if none did enjoy him but yourselves. The day is coming, that you that sorrow now for Christ's absence, shall have joy without sorrow, light without darkness, sight without interruption of fellowship, and all your desires satisfied, and your hope overcome. For Christ is gone up with a shout, and is to come again: he is gone to take possession in our name; sing praise to our King, sing praise : and let us put to our high Amen, Selah, to all these excellent songs that sound upon the harp, on the sea of glass, when all our harps shall be put to sing that melodious son£. Amen.

SERMON VI.

Isa. lxv. 1. 1 said, Behold me, Behold me, unto a nation that was not

called by my name.

We told you that Christ was presenting a great desire to you ; and is there none of you presenting a desire to Christ ? I shall tell you two great desires to present to Christ.

The first great desire that ye ought to present to him, should be this, Lord Jesus, help me to receive my sight; that the eyes of him that is blind may behold thee. And there is

A second great desire that ye ought to present to him, and that is in Psalm xiii. 3, Enlighten mine eyes, lest I sleep the sleep of death. I would give you the advice that Abimelech gave to Abraham, let Christ be the covering of' your eyes, amongst whom you converse —I would say but this one thing, Christ is willing to satisfy all your senses : will ye come ? Will ye have the sense of sight satisfied ? Does not Christ invite you in the text, Behold me ? Would you have the sense of tasting satisfied ? Is not this commanded in Psalm xxxiv. 8, 0 taste and see that the Lord is good ? Would ye have the sense of hearing satisfied ? Is it not his command, Hear my Son and his gospel ? Would ye have the sense of touching

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satisfied ? Is it not his great command to Thomas, John xx. 27, Come, and reach thy hand into in;/ tide f And would ye have the sense of smelling satisfied ? Come to kim thai it perfumed vith all tin pondere of tke merchants. I do think, the most part of us shall die strangers to Christ I think, if we would ask the angels, what is Christ? they would say this, they could not tell. All the saints about the throne would say so. And all that have tasted of the sweetness of Christ, ask all of them, what is his sweetness worth ? They would say, they could not tell. Would ye ask at the depth, as Job xxviii. 14, it would say, the price of Christ it not in me. Yea, let all the gold that lies in the bowels of the earth say, it could not buy Christ, and all the depths say so. Wherewith could ye buy him ? I say with one look ye shall get Christ

Now in the forenoon, we spake a little to the first thing in the words, which is this great command given to the Gentiles, Behold me. O wonder that ever there should have been such a word ! What would ye have thought, if all that is in this book, had been in this frame, Cursed he he that continueth not in all thin as that are written in the law ? What if all had been like that in the twenty-eighth of Deuteronomy, and twenty-sixth of Leviticus ? Angels wonder that ever there was such a command : and all the saints that are about the throne wonder ; and let all that are here wonder, that ever there was such a command.

I have some things to add upon this command. I shall speak to two or three things.

The first thing is, to point out a little the difference of the look of Christ that the saints have above, and that which is here. We are calling you to behold Christ; but they that are in heaven have another look. I shall point out these eight or nine differences.

The first difference is, that look we have of Christ here, is but a mediate look ; but that which the saints have above, is immediate. Here Ave behold him but through the veil, through the dark veil of duties, and ordinances, and promises, and dispensations. O ! but behold, above Ave shall have an immediate look : there shall not any thing intervene betAvixt Christ and the soul : there shall be a naked and immediate embracement of the Son of God. And Ave think, those that have seen him through the veil, will be longing when they shall have these immediate looks of him, Avhen all the veils that are betwixt you and Christ shall be rent from top to bottom. Are ye not longing and groaning for that day, when ye shall behold him in glory ?

The second difference is, that look Ave have here, doth admit of interruption ; but that Avhich they have above, shall have no interruption in it; there is no cloud, no night, no desertion there. There are no such complaints in heaven, as this, Why hidett thou thy I Or as this, It is thirty days tinee I did behold the Kino, and I hare lived two years in Jerusalem, and have not teen the Kino's fore. O that look that shall admit of no interruption ! It is an endless look that the saints shall have above. And think ye not that the naming of our looks to Christ, should make us look and long for that day ?

The third difference is, that look Avhich we have here mav be

abused; but that which is above, cannot: here a Christian may abuse his look to Christ, through the pride of life. O ! there is no abusing of that spotless look that ye will get of Christ above.

The fourth difference is, that look which we have here, is but a beholding his back parts; but there, we shall behold his face. Here we but see (as it were) the skirts of his garments, but there we shall see him face to face. And is not that a great difference ?

The fifth difference is, that look which a Christian hath here, doth not complete his joy. As long as he is here, he is spending his life in bitterness. Would ye know the first day that a Christian hath his joy complete ? It is the blessed morning of the resurrection ; When I awake, I shall see thy joy, saith David. O what joy the Christian shall have when Christ and he meet together, and he shall take the Christian in his arms, and say, Welcome, O friend, even in that day when Christ and he shall meet together in the streets of the New Jerusalem !

The sixth difference is, that look which the Christian hath here, doth not complete his conformity to Christ; O but the look we have above doth abundantly complete our conformity to him ! Know ye not that word, 1 John iii. 2, It doth not yet appear what we shall be : but we know, that when he shall appear we shall be like him : why so ? for we shall see him as he is. That look of him as he is, makes a complete conformity betwixt Christ and the soul. But all these looks that we have here, do not complete our conformity. We must go to heaven trailing a body of death. But the time approaches, when we shall take our everlasting farewell of all our lusts and idols, and shall say, farewell, with all our hearts, we shall never meet again.

The seventh difference is, that look of Christ which we have here doth not complete our grace; but that which we shall have above, shall complete all our graces. Shall not love be complete, when we shall get our look of Christ above, and joy complete ? O, then that which is in part shall be done away, when that which is perfect is come. O Christian ! what a day shall it be, when faith shall say to love, I give my place to thee ; and sight and love shall be the eternal company of the Christian ?

The eighth difference is, that look that the Christian has here, is not perfect in its degrees: when we shall be able to behold Christ, and shall first see Him, we shall begin a song that shall never have an end. It is an endless look, a satisfying look, a soul-refreshing look. There is no work so much as this in heaven. Would you know what the saints in heaven are doing ? They are said to be full of eyes, and not of tongues, for this reason, because they are more taken up with looking than speaking, more in wondering than expression; therefore it is, that they are said to have many eyes, and but one tongue.

The last difference is, that look of Christ that we have here, is but the look of an unknown Christ, of a strange Christ, of an uncon-ceived Christ: but then we shall have a look of a known Christ, of a naked Christ, of a Christ that shall be well taken up and understood. These are the differences betwixt the looks here, and the

looks that are above—when shall it be that the exercise of heaven and earth shall be all one?

When ye shall be looking to Christ here, these things shall be taken away, via : the objections of those who think they have never looked to Christ.

The first objection ; O, say some, I have never looked to Christ, because I know not the duty ; and some folks can neither tell the time nor place when they have looked to Christ.

I would say these four things to them.

First, There are few that win that length, John ix. 25, Whereat I was blind, now I see. You can say, " Though I know not the time and place, yet, sure I am, I see these things that were hid from mine eyes before." I would say,

Secondly, It is not (may be) for your advantage to know the

time that Christ keepeth in his own hand. It is not always for

your advantage to know the times.

Thirdly; It is not absolutely necessary for a Christian to know the time when Christ and he first met. There are some that have met with Christ, and they neither knew the time nor place, nor the first discourse that passed betwixt Christ and them.

Fourthly, What knowest thou but he hath stolen away thy heart ?

The second objection ; I know not, if I have looked to him ; but since I began to look to him, my bands are strong.

I would say these three things to that person, first, Do not cast off thy faith because of that, nor dispute thy love; because there is nothing more ordinary to a Christian than this, to have the spirit under bonds, Heb. x. 32, But call to remembrance the former days, in which, after ye were illuminated, ye endured a great sight of afflictions. I say, secondly, the best way to win above these bands is, not to reject thy faith, but to hold it fast. It is a poor thing in Christians, whenever they lose their feet, they let their hands go; when they begin to misbelieve, they run to the land of the living. I say, thirdly, Comfort thyself, the day of the liberty of the sons of God is coming, when these bands shall be taken off thee, when it shall be said, O prisoner, come out!

The third objection ; some say, they want those great attendances of the Christian; and I say that Psalm xcvii. 11, Light is sown for the right>tout, and gladness jbr the upright m heart. Thy light and thy joy, may be under ground until both appear together.

1. I say (may be) Christ is trying the reality of thy faith, whether thou lovest him rather than sense or sign. I will tell you what it speaks in Christians, if they get not all they sought for when they began with Christ, then they reject all: the reason is, many think more of sense than of Christ: yea, many professors think more of knowledge than of Christ. And I will say this also, Christ is (may be) teaching thee to love him more by faith than by sense.

The fourth objection ; O, say some, I cannot pray, I never go to prayer but my tongue is still.

I would not have you mistake ; for there is a threefold silence a Christian may have in prayer, and ye may have greater liberty then than if ye could speak like an angel.

First, There is one when he is most enjoying of God, then the heart is enlarged with love; prayer has little upon the tongue that it can speak. Think ye, Daniel was straitened, when he saw the angel, and stood trembling, and John, in Revelation, when he fell dead at Christ's feet? Know ye not how a Christian, through a sight of Christ in prayer, will leave off speaking, and wonder. A Christian sometimes will not get his enlargement expressed.

Secondly, It is divine silence, when he has a deep impression of God's greatness, and his own sinfulness : a Christian is never more enlarged, than when he cannot speak one word but that, Psalm lxxvii. 4, Thou holdest mine eyes waking ; / am so troubled that I cannot speak —when his heart writ uncleanness against himself, and his tongue could not speak : sometimes his guilt seemed staring him in the face, so that he was stricken with dumbness, and could not speak one word. Ye should know, sometimes Christians cannot speak their confession to God, they must roar. Then they are so put to it sometimes that they put a spear to their heart, and cannot speak one word. Know ye that word of David, Psalm xxxviii. 8, / have roared all the day long, by reason of the disquietness of my heart.

Thirdly, Silence when a Christian is going to commend Christ, and (as it were) so silent a discovery of Christ let out on him, that he charges himself with presumption. Shall I speak it—we are never put to question Christ thus, shall I pray ? Know it, there is more expression in a little while's wondering, than in ten hours' praying. There is, I confess, a silence that proceeds from a spirit of bondage ; and I think, a look of Christ is the best way to help it. I tell you, if your tongues speak no more than your hearts think, they will be oftentimes short. There are some folks' prayers, that are nothing but a lying to the Holy Ghost; in their prayers and confessions they lie, and their desires they care no more for, than the dirt under their feet. It is a wonder we are not stricken dead in prayer, both ministers and professors. It is strange that Annanias and Sapphira were stricken dead for one lie, and we are not so for many; yea, (may be) for fifteen lies in one prayer. Will ye examine yourselves, O Christians! before whom ye speak.

The fifth objection. Says the Christian, if ever I had looked to Christ, I would have had some desires to him ; for, no doubt, they will be looking for those immediate looks of Christ. I would say these five things.

First, There may be some Christians that may have ten desires for death, when not one desire for heaven : for thou mayest desire in reality death oftener in ten days, than thou wilt desire heaven in a month. And what is the reason of it ? It is not from our hope, but from the cursedness of our heart, as Jonah desired rather to die than to live ; it was not for heaven he did it, but from the corruption of his heart, being disappointed by God.

The second thing I would say is, one may have forty desires for death, when not one for the death of sin. Ye should desire the death of the body of death more.

Thirdly, I think, a Christian may long to go away, and so to get his pass.

Fourthly, I intreat you, Christians, when you get a look of Christ, study to improve it. Would you know what makes the Christian long so little ? He doth not improve his looks to Christ.

Fifthly, I confess, I think it no wonder that Christians long not for a look of Christ: were ye never put to these three things? First, O time, time, that passeth not away to let eternity come ! Were ye never put to that, that ye would be content to shake the glass of your time, to win to eternity ? that if it were in your hand, ye would not lay it down upon the side, that it might not run, but would shake it ? Secondly, And were ye never put to that, to long for your light, Arise my Jove, my loce, for your winter if poet f Thirdly, Were ye never like Sisera's mother, looking out at her windows, and saying, U fry stays his chariot so tony ? And when death comes, would ye take it in your arms, and say, Welcome, O friend ? Know ye not what death is to a Christian ? It is the putting off of your burdens; the day of death to all your sorrows, to all your iniquities, and to all your idols, to all your anxieties ; it is the door whereby ye must enter into all good eternally; and it is like Joseph's chariot, which was sent to bring Jacob down into Egypt. Where is your heart, O Christians ? Ought it not to be up in heaven ? Where is your faith ? Is it not there ? I have but two or three things to persuade you to give Christ one look. First, I have nothing in commission but this, now, what will ye send me away with ? Will ye send me away with a blank ? O that this congregation, that is much destitute of knowlede, would begin this night ! For I defy all the ministers of the world to assure you that ye shall live to look to him to-morrow ; therefore look to him to-day. Secondly, What know you, but one of you may break your neck ? What do you know, but that it may be said this night, " Rise, undervaluers of the gospel, and of the Son of God, and give an account in judgment ?" What would you say, if that voice were heard this night ? And what do you know but it will be ? With what countenance would ye look Christ in the face? Ye would desire that ye were grinded in pieces. Thirdly, I say, this night, this very night, will ye be content to take him ? What arguments can be used more to persuade you ? Is there any argument under heaven that can persuade you to take any thing, that is not to persuade you to take him ? O you despisers and slighters of the Son of God ! I charge you, as ye will answer one day, to take him ; and beware that that word come not upon you, his Hood be upon us, and our children. And know ye this, that the curses of one side of this book are able to smother ten thousand worlds? What will ye think then, when all the curses here from the Revelations light on you ? Where shall ye flee in that day, when all that is in the twenty-eighth of Deuteronomy, and twenty-sixth of Leviticus, shall light upon you, and there shall be no redemption? Is there any redemption where Christ turns to be the party ? Therefore I say, this night look to the Son of God. Is it no matter wherein ye trifle over your time? I say, be serious in this thy day. Old men, what say ye to it, ye that are near your gravea? I would say this, I get death mid life before ;/■"/, which

will ye refuse or choose ? It is Christ that is offered to you. Know this, that be what ye will, sirs, that are slighters of the gospel, that word in Isa. lxv. 1, shall gnaw your consciences; ye shall remember that day, when ye shall be crying for mercy, and ye shall cry out, where is the slighter of the gospel ? but ye shall never have another offer; the day was when I was bidden take Christ, and give him one look—and therefore before ye go, close the bargain this night: ye know not if ever Christ shall come again, and send his message to invite you to take him. So again, what is your last report ? speak to him, for you know not but they may be his last words : let us therefore be entreated now to take him. Cursed be the persons that will never see him all their days. It had been better ye had never heard a word of him. O ! shall Christ in his face, and in his beauty, and in all the excellent offers of heaven, be slighted? Now, know ye, the day is approaching, when thou shalt wish thou hadst never heard tell of him, that thou hadst never been born. You slighters of the great salvation, ye shall cry out, 0 that I had never been born ! Therefore, I say, seeing Christ is in your offer, take him. and take instruments in heaven, that ye shall never have another. Now, old men, will ye take instruments of this, ye shall never have another but Christ ? Young men, and young women, look to the Son of God, and it shall be one of the days of the Son of Man to you. O that look that Christ shall give to his own children when time shall be no wore, when they shall be led with the Lamb about the rivers of living waters ! Are ye all content ? Will ye say nothing against it ? Then, I say, if it be so, which I fear not, blessed be he who embraces the Son of God ; and cursed be the man or woman which takes him not. Since ye are standing before the mountain of cursing or blessing, I intreat you, look to the Son of God, that Serpent that can heal you from all your stings and iniquities.

Now, to him that can persuade you, and will one day stand to judge you, be praise for evermore. Amen.

SERMON VII.

2 Cor. v. 10 — For we must all appear before the judgment-seat of Christ, &c.

Ere it be long, that in Eccles. xii. 3, shall be made true, The strong man shall fail, and the keepers of the house shall max pale, and the strongest of men shall return to their long home, and time shall be no longer ; and the arch-angel shall summon all families to appear before the judgment-seat, when the sea shall render up its dead. There shall be an innumerable number standing before Christ, and he shall tell them all that ever they did. And must not that be the Messiah ?

There are three dark days strangers to Christ are to meet with.

The first dark day is, the day of death; when death shall sit down upon their eye-lids, how dreadfully dark a day shall that be ?

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The second dark day is, when they shall enter into everlasting torments: will not that be a darkful day to the wicked? On the doors of their prison it shall be written, Out of this then it no veil' mption .'

The third dark day is, when they must come to be judged before Christ.

And on the contrary, there are three days of joy to the godly.

The first day of joy is, the day of death, which ia their coronation day, wherein the shadow shall fly away; ignorance, darkness, and affliction, shall fly away, and there .shall be a pleasant day.

The second day of joy is, when they shall enter into eternity. The gate thereof is of God !

The third day of joy is, when they shall stand before the tribunal of Christ, and meet with that blessed sentence, Come, ye blessed of my Father. Ye that obey the first come, shall also obey the last come.

In the words, the apostle is vindicating his ministry, because of the contempt that was put upon it. And in them are these three things.

First, Would ye know why I am so faithful ? Because of the expectations of heaven, which he was persuaded of after the pins of this tabernacle were taken out.

Secondly, The fear of God.

Thirdly, The love of Christ, so in the 14th verse. The text means, terror constrains me, but love is stronger. So here are three things.

First, Here is a general assertion, that there is not one since the days of Noah, but he will be at the day of judgment.

Secondly, The great influence it had on Paul, it made him watchful and circumspect; he said, We must all stand before the tribunal of God.

Thirdly. The end why we must come to judgment, we must receive according to what is done in the flesh, whether good or evil. The righteous shall have that word come ; and the wicked shall have that word spoken to them, depart. Which points out the happiness of the godly, and the misery of the ungodly. Rev. xx. 12, John sees both sum!'I and great stand before the Lamb.

Four or five things tell us, That ice must all stand before the tribunal of God.

First, The promises that must be accomplished. Isa. xlv. 23, it is said, every knee shall boiv, ami er< ry tongue shall confess : this says there is an approaching judgment. The cursed knee that never bowed before, shall be constrained to bow in that day, or it shall be broken to pieces.

Secondly, The convictions of the conscience when sinning, say, There is a judgment.

Thirdly, Do not those terrors that strangers to Christ meet with, when death looks them in the face, say, There isa judgment 9

Fourthly, Do not the afflictions of the saints, say, That there is a judgment 9

Fifthly, There will be a most visible difference betwixt the godly

and the wicked, and that will not be until the day of judgment. For clearing of it, take these considerations.

First, Many pass through the world for saints, and have the approbation of it, and yet shall meet with that word, Depart from me, I know you not. From this I press these three things : First, To value less the approbation of the world ; for the world will say, *' Ye shall go to heaven," and yet ye shall go to hell. Secondly, Value divine approbation; it is no matter who hate thee, if Christ love thee. Thirdly, Study to try the reality of your state : go not down with this strong delusion, that ye are going to heaven, when yet ye are going to hell.

Second consideration. Consider, that at that day, before Christ, the most secret and darkest things shall be made manifest before angels and men ; Eccles. xii. 14, God shall bring to light every secret thought. That will be read out that day, which never could have been believed to be. From this I shall press these five things: First, Study to guard against hypocrisy ; though ye go through the world with a golden robe, yet, then your hypocrisy shall be made manifest: ye may be hid from men, yet ye are not hid from him that hath seven eyes, Secondly, Think, that secret iniquities that day shall be opened : dark graves shall be opened. Thirdly, Study to have your thoughts ordered aright; ye shall count for every idle thought. Fourthly, Study to purify your spirits. Fifthly, Know with what an one ye have to do, him that keeps a register of all that ever we did, and will read it over, and your consciences shall say, Amen, to it, Rev. xx. 12, 13. Though there were no more but that, it may put you to your duty. There are two grounds for it: 1. To point out the righteousness of Christ; there are some that go to hell, that have not acted sin so much, as some of those that go to heaven ; He will have mercy on whom he will; and whom he will he hardens. 2. That they may love Christ the more; who when he has read over all their bill, then puts it away.

There are four things men shall be judged by. 1. Their faith may believe to get him, but their faith shall fail them ; The hypocrite's hope shall perish : hope not builded on Christ, shall perish. Cursed be the man that buildeth his hope upon the sea. 2. He will try their hearts.

1 He will try their hearts' projects. 2. He will try their thoughts. 3. He will try the desperate wickedness of their hearts ; their hatred at his commandments shall be opened. 4. He will try their life.

5. He will try their duties. There will not be a prayer that ye have prayed, but he will try it, and they will be rejected, if they have not these six things in them: 1. The right time. 2. The right end in and about them ; many pray, and go to communions for themselves. 3. If they be with formality. 4. If they have not faith. 5. When there is no dependence on Christ, but on our own strength.

6. If trembling be not in them. Many pray, and tremble not; and therefore their prayers are rejected. 7- The talents ye have gotten, ye shall be tried how ye have improved them. I trow, many blank preachings shall be produced at that day. And lastly, How ye have improven the means of grace, how ye have embraced Christ.

The third consideration. Consider, that there are two ways of appearing before the judgment-seat of God. 1. There is a personal appearance ; and that is, after death. 2. There is a public ap-pearanee ; and that is, after personal appearance. 1. That the justice of God might shine in its exercise. 2. For the consolation of the godly, that they who are called hypocrites may be seen to be the children of God : he shall say to them, come. 3. It is for the terror of the damned. The beholding of those that shall be acquitted, shall increase the pain of the wicked. O what pain will it be to you, so see your acquaintances standing on Christ's right hand, ascending up into heaven, and yourselves on the left hand, descending into hell! 4. The day of your appearance shall be a day of the strong exercise of joy and sorrow, the strong exercise of love and hatred. Many will then cry, cursed be the day wherein I was born ! It will be a day of gloominess, and one knee shall smite against another.

And again, O what a blessed company will be singing at that day, blessed is the Lamb ! Some crying, blessed be the day wherein I was born ! and some crying, cursed be the day wherein I was born !

From this I press these two things: First, That ye study by all means, that the valley of decision be not the valley of sorrow, that ye be not one of those that shall weep and howl in that day. Secondly, Study to improve your time well; for as death shall leave you, judgment shall find you. See that ye be not found in an estrangement from Christ.

The fourth consideration. Consider, that the sentence that Christ shall pass, when ye come before his judgment seat, shall be a righteous sentence; he is the righteous Judge, and his decree shall stand. He will say, " Friend, I have done thee no wrong." I know not whether love or justice shall shine brightest in that day; ye shall see it, when it shall be said to men, go to everlasting fire: and to others, Come, ye blessed of my Father : there will be no reduction of that just decreet. Or, First, By Christ that is preached to you now, ye shall be judged at that day; authority is given to him to judge, because he is the Son of Man, John v. 2~. Secondly, He not only has authority to judge, but must judge for consolation to the godly, that they may appear with boldness before the throne, in that he is their husband, elder brother, and friend. Thirdly. For the "reater condemnation of the wicked, that undervalue Christ, who will cry forth then, " What fools were we, who did so undervalue precious Christ!" Fourthly, It is for his glory, that he who was destroyed of men, will yet have men to stoop to him as sovereign Lord.

The fifth consideration. Consider, that the day of their compearance before Christ, will be a great day, in these six respects : First, In respect of the Judge ; he is a Judge, the sight of whom is able to bring you to nothing. Secondly, There will be many glorious attendants, who will wait on Christ. At that day, his train will be like himself; as is clear, 2 Thess. i. 7. 8, When the Lord Jesus shall b« revealed from luaren vith hit mighty angels in flaming fir.;

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449

&c. He shall come with the voice of the arch-angel. That is the train that will wait on him at that day. Thirdly, In respect of the multitudes that will wait on him at that day: all that ever were since the days of Adam, and shall be at the end of the world, will stand before Christ; and will not that be a mighty train ? Fourthly, In respect of some great persons, kings and emperors, that shall be judged by him : O ! that they were thinking on it, that they might lay down their robes, and take them to another exercise ; their robes shall be laid in the dust, when they come before Christ. Fifthly, It shall be a day wherein many great offences shall be revealed, and dark works brought to light. Sixthly, In respect of the recompences that shall be made, even heaven and joy for ever to the believer, and hell and horror for ever to the unbeliever; he shall eternally lie under this wrath and curse of God.

I press you with these two words: I. Ye that are strangers to Christ, how terrible will your condition be! The wicked shall have five prayers in that day. 1. Alas! for the day that ever I heard the gospel. 2. Alas ! that ever I took pleasure in sin. 3. Alas ! that ever I had a being : Cursed be the day that ever tidings were brought to my father, that a man-child mas bom ; as is clear, Jeremiah xx. 15-18. 4. Alas ! that I am under the stroke of justice. And, 5. Alas ! that I have not a rock to which I may flee. But, 2. What will the answer be, when Christ shall propone that to thee, " Where is that mouth, O hypocrite, that said, I will not have Christ to reign over me?" What will your answer be, when that shall be proposed to you, Matth. xxv. 41, and the first of that sentence is, Depart from me, merciful Me ! What can ye say next ? All the sadness of hell is comprehended in these two : 1. The names that he gives them, Ye cursed, depart from me. 2. Depart to everlasting fire, with the wicked.

First, The sentence of the godly, the first word of it is, Come; O ! but that is a blessed word. Secondly, The second word or article is, blessed of God. Thirdly, Inherit the kingdom, which is above all the kingdoms of the earth. Fourthly, Prepared for you, before the foundation of the world was laid: that is an ancient kingdom, where every subject has a crown, and a sceptre.

Now, we have set life before you. Ye that will embrace Christ, remember, when ye lie down, to do so as in the faith of approaching judgment; and when ye pray and speak, do so as having the faith of this: and believe it, all your works shall be put to the touchstone.

Now, to this God be everlasting praise. Amen.

A \\ ORD OF

PREFACE

BEFORE THE SERMON.

I avould say three things to you. First, There shall be no confusion in heaven. It shall not need to be questioned, -whether they shall come near God or not: for there shall be none there but they shall enjoy God as much as though there were none there but themselves. And i Believe it, I think we might be content that this place ■were our graves, and this written above it, " Here lies one dead, sick of love tor Christ." Thirdly, Believe it, I think he is obliged eternally to bless God, that wins out of the world without a stain, or a spot in his face : yea, there may be some of us, on whom the greatest atheist here may see that word in Isa. xiv. 10, Art thou become like unto us !

O! what know ye, but some that are here may crucify Christ before they go out of the world ? Then this shall be written on our graves, " Have mind of Lot's wife, and of the land of sins."

O expectants of heaven ! what would ye give for a pass to go there ? What should move us to stay ? Are ye groaning to be home ? Where are your hearts ? Are they not up in heaven ? Where is your hope ? Is it not in heaven ? Where are your treasures, and desires, and love ? Are they not up in heaven ? Where are your longings and expectations ? Are they not in heaven ? O blessed is the Christian that can cast up his eyes to heaven, and say, '■' Yonder is my inheritance and portion ! There shall I never be sequestered from the blessed vision of Christ, God-man !" They will cry out, Horn goodly arc thy tent*, O Jacob.' and thy tabernades, 0 Israeli The shout of a king is mmonget us! And,

Lastly, Perhaps there are some here wearying before we begin. What knowest thou, atheist, but there is as much wearying in heaven about thy service, as thou art about this ? O ! if Christ would come here, and declare his mind, he would make it a thin congregation, if none bide but saints ; I fear that he would ny, that, not one of twelve, but eleven of twelve, should betray him, and but one of twelve should escape! 0 how few would our number be ! I know hypocrisy may be spun with a very small thread. There is much counterfeit religion ! There is much false faith ! There is much false mortification, and repentance, and holiness, in these times ! Alas ! we are but the pictures of holiness.

Now, let us go to him, that can make a sweet correspondence betwixt heaven and earth, &c

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SERMON VIII.

451

Exod. xxxiv. 6 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.

It would certainly require a divine and excellent spirit, elevated above the ordinary spirit of man. and separated from that impurity and earthliness of mind, which makes us incapable of seeing and beholding that holy majesty of Him. to speak to any purpose on this text. O what a transcending majesty is God ! And by how many degrees is he above the understanding of angels, and intellectual spirits! Therefore it were vanity and great boldness and presumption, for man, though he be made a little lower than the angels, not only in glory, but in wisdom, to conceive and think that he could nnfold his mysterious name. It were more convenient for us, and it were our wisdom, rather to believe,, than to speak, and adore, than to enquire, and to taste such a sweetness in the eminency, greatness, and infinite mysteriousness of these things, (that we believe be always secrets.) as might ravish our souls more to the love of them, being unknown and secret unto us, than all the perfections of all things here below, being discovered and known to the bottom to us, could do. We confess, we had need to be taught, what and how to speak of him. Who can order his speech of this blessed Majesty, by reason of earthliness ? What can darkness speak of him who is light ? Or how can man, that is finite in his understanding, comprehend or discourse of that infinite Majesty ? We may speak below the truth, in pointing out his excellency, as we always do ; for it is impossible for us to go above it. This is a subject too sublime for angels, much more for men, to speak of. We speak not with holy admiration and astonishment of so wonderful a Majesty. We conceive much of a man's blessedness to consist in the knowledge of God: though we had the tongue of men and angels, and had all knowledge, and understood all mysteries ; yet could we not understand this blessed and adorable mystery, the knowledge of God. What more desirable than that? Though, we confess, it doth not consist in vain, empty speculations of him. All our knowledge of that blessed Majesty, that doth not occasion fear, and love, and admiration, is but vain and empty. We think it were our advantage, to be spending our hand-breadth of time in comprehending him, who is without beginning of days, and end of life ; who was before all, and shall be after all. How totally is the mortal spirit of man depraved ! How completely is that primitive glory defaced ! and that native liberty taken awaj' ! while he is confined in the study and knowledge of things here Lelow, and is not elevated to the study and contemplation of that uncreated Being, even while searching out things here below; if that saying

* This sermon was pleached in the West Kirk at Edinburgh.

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be true, "As long as we breathe here, art is long, but time is short!" We may go a little higher, when Ave begin to search him who is without search, and cry out, " As long as eternity breathes, art is long, and eternity is short !" The knowledge of God IS so holy and mysterious an art, that long and endless eternity shall not suffice to untold it ! We must search and know, and begin to know ; we must be ignorant, when we have gone to our greatest degree of knowledge!

Now, there are two great mysteries, in the unfolding of which, all our time ought to be spent; and these are God, and ourselves : and we should know the goodness of the one, and the badness of the other. We should study the mystery of iniquity, and the unsearchable depths that are within our own bosom, that we may be provoked to study the divine mystery of the mystery of God, of which at this time we are to speak, that the one depth may be swallowed up of the other depth ; and likewise of these five qualifications of the mercy and love of God.

First, The freedom of his love, holden forth in that word, gracious ; grace having an holy antipathy and inconsistency with merit, and doth shame all price and deserving.

The second qualification is, that it is not easily provoked, but doth suffer long : holden forth in that word, long-suffering ; which doth conclude in its bosom, that noble and encouraging property of his love, of which that word, Eph. iii. 17- His rests in his love, is a commentary ; or as the word is in the original, He is deaf to nil the challenges that Satan or our own hearts can object. Love in him, which is not easily provoked, doth, as it were, close his ears.

The third property of God's love is included in this, namely, the unspeakableness of his love, which is that noble and encouraging property, that doth cut off all jealousy, and likewise base suspicion. This property is clearly included in the former, he is not easily provoked, but suffers long. We can give no other answer for it, but because he is the unchangeable Being, tlic same yesterday, to-day, ami for >

The fourth property of his love is, the infiniteness and greatness of it, holden forth in that word, abundant in goodness.

There is 2.fifth property of it, which is included in this, to wit, the eternity of his love There is nothing infinitely great and good, ■which is not eternal. That love in the bosom of our blessed Lord .Tesus, knows no beginning, but eternity ; and shall know no period but eternity .' We are now enclosed between infinite love from eternity before, reaching and going forth into eternity after. O what immense love would we stand in need of, that love which knows no beginning, and is ignorant of all period ! We must give over all measuring here, and rather sit down, and confess our ignorance. O what divine and angelic eloquence were requisite for the man that would speak upon this subject! He that went farthest in the knowledge of this, did put no other notion upon it than this, grace unsearchable, and I a pa sing knowledge. What can we speak of that which is unsearchable ? What suitable expression can the wit or invention of man reach to paint it forth unto you ? What

can we. know of that which passeth knowledge ? Here is that mystery, which is the eternal admiration of angels ! They wonder, because they cannot know: for admiration doth speak their ignorance.

In these words that we have read, we have our blessed Lord Jesus satisfying the desire of this holy man. It was his desire, that he would proclaim his name unto him ; and here he receives satisfaction to his desire. It is only he himself, that can best discourse of himself, and resolve that question, What is he ? It were boldness and presumption in angels and men, to attempt the resolution of that question, What is God r We may speak these names over unto you : and we conceive, that though we should spend all the time allotted for this exercise, in reading over these two verses, they would speak more than empty man (who would be wise) can do. What can we add to his words, who is infinitely wise ? However, be convinced, that these are but parts of his ways, and how little a portion of him is heard ! Our greatest attainments, as long as we are here, do but consist in some confused and dark apprehensions of that blessed Majesty. Our most mediate sight of him, who is invisible, is, as it were, when we behold a man's back ; which pointeth forth a great degree of estrangement; that immediate beholding of him, is the fruit of that land that is above: and O that time would sweetly pass, that long eternity may come in, when the faith of those things which we seek, shall evanish into sight! Now, with what terror and astonishment should men have spoken, or thought of all the holy attributes of God, if they had not heard this ? and likewise of his discourse, viz. the mercy of God ? It is more confounding and astonishing than the apprehensions of his omnipotency ; no man could endure it, had it not been sweetened by the apprehensions of his love and good-will: that should have been our speech, which was the saying of one under the sad apprehensions of wrath, To be above God. What were more terrible than the apprehensions of justice, which will in no wise clear the guilty, nor let the transgressor pass free —had not mercy satisfied justice, had not our blessed Lord Jesus sweetened the way, how would that implacable hatred betwixt justice and transgressions, have been taken out of the way ? What more terrible than the thoughts and apprehensions of his holiness, " who is of purer eyes than that he can behold iniquity, and doth loathe to converse with those that are sinners?" But mercy hath tempered that strictness that was in him ; so that now, though he he that holy and just One, who inhabits eternity, yet he is content to dwell with sinners, and to have his tabernacle with men. We think, among all those blessed mysteries that mercy hath produced and brought to light, these are two ; first, That God, who is light, and who is holiness itself, should condescend to have communion with those, who drink in iniquity as water. Secondly, This, likewise, is a mystery, that God, who is light, should converse with man, who is so full of spots and blemishes, and yet not be defiled. We may be afraid to multiply our words of him. It involves an eternal and everlasting contradiction and impossibility, to unfold this attribute of the mercy of God.

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We think, it is not ignorance, bat the greatest decree of knowledge, that makes as tz'we our assent to that great truth, that his love to us is wonderful, passing the love of women ! There is a great dif-ference betwixt the mysteries of nature, and the mysteries of reli-gion. The more we search For the mysteries of nature, they are the more plain and distinct to us; but the more we search For the mysteries of religion, the more the mysteriousness and darkness do appear. We conceive that the BOllls of just men now made perfect, would speak to that truth with great assurance, that his grace and mercy is move unsearchable than it was the first day they began to study it. All our knowledge of that blessed attribute, doth consist in this, to know that U passeth knowledge. Light is not here the daughter of time, neither is light here the daughter of eternity. We shall still remain ignorant of this holy and blessed mystery. O to search, till we find it to be above search ; and to know it, till ice find it poising knomledgi.

Now, we shall speak to this attiibute of mercy, in these heads:

I. We shall propose some considerations and thoughts, that we would have the Christian minding when he begins to study the mercy and love of God.

II. We shall propose some ways and means, how a Christian shall attain unto the solid knowledge of this attribute of mercy.

III. We shall speak of the qualifications of the mercy and love of God.

IV. We shall speak a little to those advantages that a Christian may have by the solid faith and apprehension of the mercy and love of God.

V. We shall point out some great impediments, that are the occasion why we make so small a progress in the faith of this attribute of mercy. Then,

I. Those considerations and thoughts that a Christian should have when he begins to stud}' the attribute of mercy.

The Ji'rxt is this, be much in the consideration of his highness and absolute sovereignty. We think this method is in some part hold-en forth to us, in that before God doth propose this name of mercy, he doth take unto himself the name of Jehovah, which points forth unto ns his highness. We think, your faith upon the mercy of God, without the solid apprehension of the highness of God, doth degenerate into presumption, and makes the Christian to pass those ways and coverings that are fixed between that infinite Majesty, and those who are the dust of his feet. We should always think, that the thoughts of his highness, did not diminish nor impair the thoughts of his mercy, lest our faith should degenerate into an anxious misbelief, and discouragement of spirit: knowing that though he be great, yet he is good : though he be that majestic One, yet is he merciful. Now the advantage that a Christian may have by taking this along with him, when he begins to study this attribute of mercy, is this:

First, All the mercies we receive from God shall seem wonderful

unto us, when we have our thoughts much taken up with his high-

We think, there is no mercy that a Christian doth meet with,

but it maycommend itself; but this superadded circumstance, it is from that high and holy One that inhabits eternity, makes a wonder to Christians! This was the way that Mary took to heighten and magnify his mercy unto her, Luke i. 49, He that is mighty hath done me great things, and holy is his name. The apprehensions of his highness made her to put a higher note of respect and estimation upon her favours that she received : this was likewise the practice of holy David, 2 Sam. vii. 18, Who am I, 0 Lord God ? and what is my father's house, that thou hast brought me hitherto ? There is a strange emphasis in that word, Thou, importing thus much, " That though I had received that favour from another, it should not have been marvellous in mine eyes ; but coming from thee, it doth occasion admiration."

The second advantage that a Christian doth reap, by taking along with him the thoughts of God's highness, when he begins to study the mercy and love of God, is this, the thought of his highness doth humble the Christian, and compose the spirit with holy fear and reverence; which are a preparatory for the Christian's laying hold on mercy. We must sit down, and cover our lips, and cry out, We are unclean : we must make our dwelling in the dust, before mercy can visit us. Highness in God must humble the Christian, and bring him low in his own estimation, before mercy do exalt and set him on high. We must subscribe the law, before we subscribe the gospel. We must dwell all upon mount Ebal, which was the mount of cursing, and cry forth against ourselves, cursed be he that continueth not in all things that are written in the law, before we dare venture to dwell upon mount Gerizzim, which was the mount of blessings, and draw forth that conclusion, blessed is that man whose God is the Lord. We must sit low, through the consideration of his highness, before we can be exalted on high, by the consideration of his mercy. Half representations of God are always false representations of him. We think, if we look upon his highness, and take him up as clothed with l'ighteousness, as with a robe, and do not likewise take him up as clothed with mercy, we shall fall in some extremity.

The third advantage by this method, is this, it makes a Christian stand in awe of the goodness of God. What is the great reason, that we turn the grace of God into wantonness ? Is it not, because of the want of the solid faith of his highness more engraven upon our spirits ? Fear to offend his goodness, and to provoke that glorious and terrible name. The Lord our God, should be more in request with us. These are two inseparable companions, the faith of his highness, and the fear to offend this God ; they die and live together, they wax and decay together: we may allude to that word, 2 Sam. i. 23, They were pleasant in their lives, and in their death they were not divided.

The second consideration which we would have the Christian to take along with him, when he begins to study the mercy and love of God, is this ; know that it is natural and native for him to love; justice is his strange act, Isa. xxviii. 21, importing his great unwillingness to be much taken up in the exercise of that attribute of

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(.OMMPNION SERMONS.

justice. If we would ask the question, What is God ? we could have no answer so suitable and pertinent to it, as that which he hath given himself, He ia merciful and loving. It is his great design, and likewise his desire, to be taken up in his attribute of mercy. Had not man fallen from that blessed subordination unto the holy will of God, we should not have known what it is to behold the exercise of that attribute of mercy. But man by his fall did close the door upon mercy, and open a door unto justice, that God might take vengeance on those who were not made perfect: for man found out many inventions unto himself. And we conceive, that which doth eminently declare how much God delights in mercy, and how natural it is for him to love, is this ; that notwithstanding there was a strong and invincible impediment laid in the way of the exercise of the attribute of mercy, (which if angels and men had attempted to have loosed, should eternally have crushed and depressed them into the lowest hell,) yet love was not hindered in its exercise by this strong impediment. O blessed be that love, for it was strong; and that good will, for it was wonderful ; that when there was such an impediment laid in the way, it did put wisdom in exercise to find out the way, how it might exercise itself towards man, without leaving an imputation on justice ! It likewise put omnipotent power to exercise, that it might exercise the decrees of wisdom, that were such a holy and divine restraint on the love of God ; and before the curse was proclaimed towards man, for the breach of his holy law, love did propose the way, how that everlasting curse, which man by his own hand had wrapped about his own neck, might be taken away : now, Christians by the consideration of this, may receive three advantages.

First, We may be convinced, when we are under a rod and correction for sin, of the guiltiness of our sin ; we may say that which Eliphaz said, Is not our sin great, and our trai infintL ?

When he who delights in mercy, begins to strike, he doth, as it were, contradict his own delights. When he begins to take vengeance on man for his inventions, he is clothed with a holy reluc-tancy to punish those whom he has loved.

The second advantage is this ; it is a notable help to remove our unbelief, and the discouragement of our spirits, which we contradict by the reflecting on our iniquities, and the abominations of our hearts. We think, we may multiply the causes of our unbelief; but all of them may be reduced unto this, the want of the solid faith of this, that he is one that delights in mercy ! Were the divine light of this holy truth more darted in upon our hearts, all our unbelief would soon evanish, and remove out of the way. These, as it were, by not employing his mercy, do put off a piece of his delight^ that it is his rejoicing to magnify his mercy towards men ! And it is his great regret, that sinners will not Come.

The third advantage is this; it is a Btrong provocation unto the faith of the promises. We think, that the reason why we exercise faith so little upon the precious words of promise is one of these tWO, first, Hither the want of the solid faith of his omnipotence and that he i- one from whom no thoughts can be hidden, or with-

holden. and to whom there is nothing too hard. This was the occasion of Zacharias's unbelief, Luke i. 18, Horn shall such a thing be ? His finite and shallow reason could not reach a possibility of the being of those things which were above nature. Or, secondly, The reason of our misbelief is, the Avant of the solid faith of that infinite goodness and delight that is in him, to do good unto us.

The fottrth advantage that a Christian may have by this, is, it is a strong provocation to him, after he hath fallen by his iniquity, and hath played the harlot with many lovers, yet to return unto him who is merciful and doth not retain his anger for ever. This was the argument that our blessed Lord used to those, in Jer. iii. 12, Return to me, saith the Lord, O backsliding Israel, for I am merciful, and will not keep anger for ever. We think, it is small amends, after we have wearied ourselves in the greatness of our way—therefore come, and let us return unto him who is merciful, and doth not retain his anger for ever. We shall only say this by the way, that when ye are overtaken in any snare, do not quit your faith of your interest in God: when ye lose your feet, do not lose your grips. We think, the edge and strength of convictions are taken off, when the faith of our interest is removed : we think, there is nothing so confounding and astonishing to the Christian, as that he should have provoked him—we shall not speak any more, but desire that ye may go down in this depth, and behold the wonders of the Lord. O but it were a sweet and holy diversion of all our anxious thoughts, to be solacing ourselves in the blessed contemplation of the mercy and love of God ! This would make time short and long. It would make it long, for ye would be breathing after the day when ye shall know this love more. It would make time short, for that perfect solace that ye should have in it. The thoughts of his love would make you forget your misery, and remember your poverty no more, if ye belong to him. Time and eternity should be spent in the study of this holy and delectable mystery. We think, that all our idols would soon be hanged: our idols of faith, if we had the faith of his mercy : our idols of love, if we had the faith of his mercy : our idols of fear, if we had the faith of his mercy. Whom should we trust but God ? Whom should we love but God ? Whom should we fear but God ? We think that Christianity consists in leaving the world and all things that are here, and desiring to take God for our portion. O when shall there be such a holy and divine captivity of all the desires of our spirits, as to have them taken up in the consideration of him who is mercy, and love, and goodness !

Now to him who is love, be praise in heaven and earth. Amen.

SERMON I X.

Mal. iii. 6.— For J am the Lord, I chanije not; therefore ye sons of Jacob are not consumed.

It is an unchangeable and irrevocable statute of heaven, that cannot be recalled, that as long as we are here below in the land of our exile, being strangers from our Father's house, we must live by faith, and not by sight. Therefore we must submit unto the dark discoveries that we have of those things that are most precious and excellent, until that day shall be, when faith, that is the evidence of things not seen, shall sweetly be changed into an immediate beholding of them. And O what a blessed day shall that be, when faith and hope shall both cease, and give way to sight! when these two cardinal graces shall go to take their leave of us, and sense shall go in, and we then shall eternally solace ourselves in beholding of him that is now invisible; and sense shall solace itself in the sweet fruits and trophies of the victory of faith and hope ! O the infinite satisfaction and joy those have, that have their dwelling there ! such new wine as they drink of, must not be put into such old bottles as we are, else we would burst asunder. But new wine must be put into new Lotties, that loth of them mug Ve prmerv e d . And if he would condescend to draw up a lap of that veil, wherewith he is now covered from our eyes, so that he should now appear in the glory of his unspeakable majesty, we should all fall dead at his feet, and there should no more strength remain within us. It were a question difficult to determine, whether the most pleasant manifestations that God can give of himself to his own, whilst they are here below, should provoke more joy than reverence, and more fear than rejoicing ? And sure we are, fear of him who is that unchangeable Majesty, is more suitable for us whilst we are here, than to rejoice and be glad. O that that unsuitableness we are under, which venders us so incapable, were once removed, and taken out of the way, and we for ever advanced to that unspeakable dignity, as to see him as he is ! \Ve must say, by the way, O what is that one word. T" fee God as he M .'

We must delay the exposition of it. until we have the possession of it. There is more, no doubt, in that word, than angels can make language of. If those of the higher house were commanded to write a commentary of this one promise, That tee ihail ace God a* I they might close all their expositions of it to us in this, Come and see; he can best resolve you himself. Now all that we have been formerly speaking of God, and of his blessed attributes, which is the main scope and design, that at least we ought to propose in speaking of so divine and profound a name, is, that you might be once persuaded to study and exalt him before whom all the inhabitants of the world are reputed as nothing, and who rules in the kingdoms of men. Were many of us but driven from men unto beasts, till seven times pass over us. and we made to acknowledge

God to be the most high, we might acknowledge his justice, and show forth his praise, which is the supreme end why we had a being. But there are many among os, that go from our being, before we get to know why we had a being : God ha? given us immortal mals, and made ■• mi i ham ike heasta of the field ; but there is not one among a thousand that takes up his dignity, and he may take up hi? lamentation, Man being m honour and Jcnometh it not, is like the leasts that perish.

That which we shall now speak of is, that glorious and incomparable attribute of his unchangeableness. a subject more fit for angels to speak of, than men ; and it i- clear in these words, / am th: Lord, / <:/>■■ be is that everlasting Rock of Ages, so that

though all things here below should stagger to and fro like a drunken man, yet he remains the same yesterday, to-dav : and for ever: with whom there is no variableness nor shadow of change. Changeableness is the note of all thing-, here below: but he takes here to himself a more excellent name, and who can debate that which he hath spoken ? •'•' Though the sun should not give light by day, nor the moon and star- by night, and the sea should pass its bounds: yet he is that immutable and unchangeable Being, with whom there is no changeableness." O what can changeable man speak of the unchangeable being of God ! No doubt, were our spirits under a more divine impression of this attribute, the unchangeablene-s of God. we might speak to vou with more advantage, and you might likewise hear with more rejoicing. But if each of you that are here, were posed with this question, who of you have your spirits under an impression of this attribute of God, unchangeableness ? we think, there should be few or none found to give a positive answer to this question. That which pro-from the heart, affects the man most: and if we did speak, because we knew such, we might often speak less, and wonder more. O to be much taken up in a divine reflection and meditation upon this glorious attribute, the unchangeableness of God ! which is that pillar of hope to which our faith must lean, when sense is lost, and we ready to draw that conclusion, That oar spots

■pie. And likewise, there is none of the saint; from whom we can expect help, neither would thev answer us, though we should call upon them. Then we must solace ourselves quietly upon this Rock ; often ;<•< .ilr him up. and ornate But he is willing, and often passes an act of oblivion of all our former offences, and does condescend to drown all the differences betwixt hirn and us. in that immense love of his good will. Were God as changeable as we are, how soon should we get a bill of divorcement in our hands—we should soon dote on other lovers : bat when we I . our grips, and let them ^o,

those everlasting arms of his do take us up. There is an unchange-i his decrees that cannot be altered, as it is spoken of the laws of the Medes and Persians; that love of his admits of no period. He doth so graciously condescend to his own, that when they have been playing the harlot with many lovers, yet his unchangeable love doth embrace thern, Return ,01 O such

CliMMCMdN BBBMONS.

a blessed accepting, yet return unto me, 0 Israel! And such sometimes have been forced to cry out, / am not w nthy to be called tin/ ton, &C And some, when their prison doors have been cast open, and when their chains have fallen off their feet, have BUpppsed with themselves, that they had seen a vision: and others, when they were loosed from their captivity, have been as men that dreamed.

0 when that challenge shall be proposed to as, that are like a barren wilderness in all these things that he doth to us, when he shall pose us with that question, For which of these good works that

1 have done to you, do you take up Hones against m* ' we may confess, and give him that testimony, when we are at ourselves, as that word, Luke xv. 16, 17, And he would fain have filled hi* belly nrith the husks that the swine did eat; and no n unto him. And when he came to himself, he said, horn many hired servants of my ■father's have bread enough and to spare, and I perish with hunger. It is more for our advantage to remain with him, than to go elsewhere. When he hath been desiring us to return, we have wearied ourselves in pursuing after our idols, and filled out

nrith love until the morning, and with delight until the danming of the day.

Now, for clearing more of this attribute, we would to better the quality of it, cut off much of the quantity of our discourse about it, that we be not rash with our mouths in the hasty uttering of words. By the multitude of words, a foots voice is known. When we do seriously reflect on the unchangeableness of God, we find that he is such a One, notwithstanding of all his infinite works and varieties of dispensations that come from him, as yet remains unchangeable. All things remain in a circuit of being, and not being : and even such things, when they have a being, remain changeable. But, to speak of God's unchangeableness, it is held forth that he is void of all variableness and corruptness, and that he, in his blessed purpose of his good will, is void of any shadow of changeableness : he is unchangeable in his essence, in respect of this, that he is void of, and cannot be subject to corruption. The eternity of God doth sufficiently prove, that it is impossible for him not to be ; that though all things should not be, yet he is to the fore. He takes to himself that glorious attribute, first and last: his taking to himself that glorious essence, that I of all al-

teration, and infinitely p rfect, proves sufficiently Ids being both suffi-md all-sufficient. Wherein can a man be profitable to God ? Neither can his perfection be found out. lie is likewise infinite in his omnipotence, no power can be added to him, nor taken away from him. lie is likewise infinite in Ins understanding and knowledge, all things are known unto him from the beginning of the world, he having a most comprehensive and distinct knowledge of all things; and having also a most perfect and sure knowledge, without all reach of error. For those things that occasion error, are altogether removed from him. He is so infinite in understanding, that all things that are, or have been, or shall be, or may be, are as easy to him, as those things that are most obvious to, or comprehensive by us lie is likewise unchangeable in his love. John

xiii. 1, Whom he loves, he loves unto the end. We often, through our misconstructions, think that he stands still, when he is going; as passengers in a ship under sail, think the land moving, and they are standing still. He cannot come short of ability. There is a sweet harmony of God's unchangeableness, in his willing and doing; there is an incapacity of compulsion causing him to act. There are some expressions held forth, as that, Gen. vi. G, It repented the Lord that he had made man: so in 1 Sam. xv. 35, And the Lord repented that he had made Said king over Israel. That doth not contradict this, being spoken after the manner of man : as likewise these expressions held out in his breach of promise, Numb, xiv. 34, Ye shall know my breach of promise. But these promises are only conditional, not absolute, they speak of the difference of the several ways he works ; but they do not hold forth any change-ableness in him, nor of his eternal purposes. We are persuaded, these are either the gladest news, or the saddest, that ever were proclaimed in your ears, That God is unchangeable : these are like good news from a for country, or as cold waters to a thirsty soul. If it were possible that one of those who are reserved to the dav of the Lord's justice in everlasting chains, were to give his verdict of this attribute of the unchangeableness of God; no doubt he mio-ht conduce much to move us to set our seal thereto, God being unchangeable in the exercise of his justice towards them. If their captivity were to endure as long as there are pickles of sand by the sea-shore, they would be some way therein comforted; but it is their eternal misery, that there is no hope to be freed from that everlasting darkness, but when they have spent many millions of years in that pit of darkness, they may say, and cry out, This is but the beginning of our sorrows. Now, if that were believed, that God is unchangeable, we would be making more progression, /lying from the wrath to come. It is uncertain to many of you how soon you may come to a close of your time, and be made to hearken to your everlasting sentence. Would, then, ye would take this warning : God is commanding you to settle that question. The gates of the New Jerusalem are standing open, that ye may flee thereunto, lest the avenger of blood overtake you ; and who can stand before him, if once he be angry, who makes the mountains to melt at his presence, and who, at the voice of his word, makes all the pillars of the earth to tremble ? We are like to those that sleep upon the top of a mast; we are not afraid of that wrath, that shall seize on all them that obey not the gospel. As to those who are begotten unto a lively hope, through the resurrection of the Lord Jesus Christ, are not these good news unto them, that ere it be long they shall pass into an unchangeableness of life, where those who are taken up now before the throne, are in the enjoyment of him, whom they longed so much after ? Eternity does not produce the losing of their enjoyment. That is the diamond that shines most brightly in their crown, that he is unchangeable. When shall the one and-twentieth year of our age come, when our minority shall pass, that we may be capacitated to enter into the actual possession of those things that our blessed Lord Jesus is now taking possession of in

I OMMUNION .M'.RMONS.

our name ? This is a matter of consolation, that though the forty years we are to spend in this wilderness, should be spent in heaviness, yet we may rejoice in the hope thai is sot before us, that we shall no more hang our harps upon the willow trees, tor being in a strange land. (.) what a glorious appearance -hall that be. when all those that are given to our blessed Lord from all eternity, shall be brought to him with raiment of needle-work ! Then the blessed difference bewixt him and as, shall clearly appear ; surely it is held forth in that word, Rev. xix. 12, His eyes were ae a flame o/flre, and on his head were many crowns. Many crowns shall be on his head, and only one crown shall be on our head.

Now, we shall point a little at the advantages that a Christian may have in this consideration, that God is unchangeable. There is almost none of all the attributes of (rod, that conduces so much to a Christian's satisfaction, and establishing that full assurance of hope, as this of unchangeableness does.

The first advantage that we have by the consideration of God's unchangeableness, is this; it is an excellent way to keep the grace of love growing in the Christian ; for when he attains to the divine impression of this, that God lovetli him, and that his love is unchangeable, then the grace of love in the Christian is made to grow stronger, (as long as we conceive there is a possibility or probability for him to change, love cannot be strong) then the Christian attains to that pitch thereof, which many waters cannot quench. We cannot attain unto that pitch of love, until once we get this believed, that God is unchangeable. We confess, that a Christian, after he hath attained unto the solid persuasion of this, That his fa-loved is his, and he is his, is ill to be persuaded, that that which he has once attained, shall never be lost. We confess, these many debates and questions, after we have beheld the salvation of the Lord, and after we have passed from death to life, make us pass from the first commandment, To lore the Lord with all our heart, with all our soid, strength, mid mind, &c. Then doth the debating of God's unchangeableness produce much misbelief. Neither would we have you to take advantage by this, of more liberty to yourselves; Be not high minded, l/iil fear ; thou bearest not the root, but the root thee. Paul giveth this direction for proving election and an interest in Christ—the study and blessed pursuit of holiness, 2 Tim. ii. l!), Nevertheless, the foundation of God standetk sure, having this seal — the Lord knoweth them that are hi*. And then ye have tin's word added, Let every one that nameth the >ia,,ie of Christ, depart from iniquity. The not knowing what shall be the end of our walking, makes us many days to walk under a cloud.

The second advantage that we have by the consideration of God's unchangeableness, is this ; it is an immutable and irresistible way to keep life in the exercise of faith. And we have these four tilings observable in it. First, As in the exercise of faith, when he doth exercise us with some strange and extraordinary dispensation, in a manner calling all our terrors about us, as in a solemn assembly, and doth wound us with the wounds of an enemy; then we, with Gideon, cry out, If the Lord were with us, how could all this eril be-

fal us ? There is much consistency in these two, his love, and his dispensations. If we were much in the faith of his unchangeable-ness, we might see much of his love in such a stroke. And having the faith of his doing all things well, we might see it much for our advantage, even the difficultest of dispensations. We confess, this is a difficulty for those that call in question their interest in him. Another thing herein observable, is, when God, in his unsearchable wisdom, doth wrap up himself so, that we are not admitted to have access to him, but are constrained to walk without the sight of the King in his beauty. There are many here, no doubt, might say with Esther, Esther iv. 11, It is thirty days since we did behold the King: yea, many of us might cry out with Absalom, 2 Sam. xiv. 28, / have been these two years in Jerusalem, and have not beheld the King's face. This makes us call in question our interest; whereas, the faith of his unchangeableness would remove much of this, that though he seem to frown, yet he is unchangeable ; and though he seem to withdraw, yet he still beholdeth us. The third thing is, the faith of his unchangeableness would make us say, My beloved shall yet return, I ivill yet rejoice in the hope of the God of my salvation : he shall yet come over the mountain as a young hind: he will be for a door of hope to us, notwithstanding of our distance from him: and our faith is strengthened in his unchangeableness, when we have been going abroad after so many lovers, and forsaken him who was the guide of our youth, and making a diligent enquiry after our idols, making us oft to call in question our hope, and interest, and to say, that there is such a woeful inconsistency between our walk and hope, that it makes us call in question our reality. This is strange, that we are made to call in question our interest! whereas, the faith of his unchangeableness would be so advantageous to us, that notwithstanding of all our offences, he is still unchangeable. O for the faith to believe that God cannot, nor will change his immutable purposes !. It is contrary to human reason, that he should be angry, so as not to change his love: but surely we may say, this is not after the manner of man : though we confess, many such things as these have been with him. The fourth thing in the exercise of faith, which is strengthened in his unchangeableness, is, the entertaining of the motions of his spirit, which should make us come over all those debates and reasonings whereby we quench his spirit, whereby we are sealed unto the day of redemption, and do all that lies in us to break ourselves : the many woeful interruptions whereby we have resisted his spirit, have so weakened our hope, that they make us often to draw that conclusion, so as to say, That there is no more sacrifice for sin. And if our misbelief ascend not to so high a pitch, yet we sit down as those that have no hope; because that after we tasted of the powers of heaven, we have crucified Christ afresh, and put him to open shame: therefore there is a new entry for having access to him. I confess, a Christian having his faith thus brangled, should not only be under the apprehensions of the unchangeableness of God's love, but likewise of the freeness of his love : and therefore, we should take us to this, if we can say no more, « To

studv to give glory to God, and to hope against hope, and if we perish, let our ruin be under his hand."

The (Ami advantage that we have by the consideration of God's unchangeableiu--. is this: the attaining to much divine patience and submission under all the sad dispensations, even though in op-

on to all that may befal us here. The unehangeablen. God may make us to weep under these things, as though we wept not. What though all things should contradict us, and though our acquaintances and friends should flee away from us, and not behold us ! O what divine solacing is there in this, That (

Psalm xl. 17, / ''"< poor ! iink-

,th uj . One thought of God towards us, showing forth him-

self, that I-. if unchangeable! may richly make up all our advantages that are waiting us while we are here below. If the most excellent choices we have hereaway, should be taken from us. yet this is our advantage, that he cannot be taken away ; for he is without the reach of being spoiled by the creature. This may make us to be in a holy neutrality and indifFerency of all other things, getting once this one thing at a point, that we may subscribe a blank, and put it in his hands, and let him him fill it up as he will for those other things. But seek to be sure of your being owned of him.

The fourth advantage that we have by the consideration of Gods unchangeableness, is; we come to the distinct persuasion of the incoming of our elder sister, the Jews, Rom. xi. 2 ( J, 77 callii Though your bones should

be scattered as about the grave's mouth, yet there is hope of their reviving—folks cannot attain to any persuasion of themselves, without the faith of his unchangeableness, that that which they attain unto be committed to him, knowing in whom they have believed.

The Jifth advantage that we have by the consideration of God's unchangeable!: ie mortification of all things here below.

If we were much in beholding his unchangeableness. when we behold things here as transient, and he alone permanent, O how might we be necessitated to be crucified to a world, and to be pressing on towards him ! O what a pitch of mortification to a world, have some win to by the faith of this, That I All these

vanishing things are made quickly to flee away ; David saith, in Psalm xxxix. <>. Man walketh in a

That which makes him attain to such a length, is, the divine apprehension of the unchangeableness of God, in the seventh of that Psalm, And I 'If,' tnj

there he solaces himself in God, after he had taken a look of the vanity of all things beside him.

The tveth advantage that we have by the consideration of God's unchangeableness. i- this ; much joy and satisfaction ; as is clear, Heb. vi. 1!!. where the immutability of the counsel of God is brought in, to make the heirs of God to have strong consolation. We are ling short of our ta>k, when we are out of the exercise of this attribute of God. O but believers might be without the reach of these tilings that trouble them, by the meditation of his unchangeableness ' Then we might be going up to the top of mount Pis.

and beholding the promised land, and getting our hope and satisfaction of these things more in fruition ; no doubt, our misbelief of this makes us walk much in heaviness. The most part of a Christian's time is spent in seeking the proof of his interest: I do not condemn his work ; but it were a compendious way to study himself, whether for shunning of sin and offences, or walking near unto God. This is a part of conformity to God, to be exercising holiness ; and for restraining of sins, to be in the consideration of his justice and omnipotency. We confess, this is a depth, but it is such a depth as a lamb may wade. Here is matter for search and admiration.

Note, to this unchangeable God, be everlasting praise, world without end. Amen.

SERMON X.

2 Cok. xii. 7 — Lest. I should be exalted above measure, &c.

Were it not a pleasant and glorious sight, to behold one in the form and likeness of the Son of God, walking in the midst of his solemn assemblies ? Were it not a pleasant sight to behold the stately and majestic steps of princely Jesus in his sanctuary ? But O ! is it not a sad dispensation, to preach of an unknown Christ, and to hear of an unknown Christ ? And is it not a sad dispensation, when at a communion we feast with a veiled Christ, that does not hearken to the voice of our cry ? Is it not a sad dispensation to walk with an absent Christ ? And is it not much more sad for Christians, to take up Christ as at a distance from them ? I think, if the Christians of these days would take a sight of their own hearts, they would see these four things engraven on them in great letters.

First, They may see much distance from God, and want of an ancient fellowship and abundance of revelation that the saints have had before.

Secondly, A Christian may see little desire engraven on his heart, after the abundance of those revelations and choice enjoyments that have been communicated to the saints.

Thirdly, A Christian may see little sorrow, notwithstanding of the want of those enjoyments that have been of old communicated to the saints

Lastly, We may see this engraven on our hearts, our being much affected with the things of the present world, when Christ is away. Are there not idols in our bosom, that take up his room ? And may not that be a lamentation on the mountains and high places of Israel, 0 return, return, thou whom our souls love ?

At the last occasion that we spake on these words, we told you there were six things in them.

First, That there are some times when Christ communicates to

2 G

the souls of his own, eminent, excellent, and extraordinary enjoyments of himself; as is clearly presupposed in that word, ls.st J

should hi- i-.rtillnl nl,i,n- niniauri', throuyh //>■ tihii uduno nf //>, ,;

tiont, fiec Oftbia we have spoken to yon on seven] occasions. The second thing in the words, of which we are now to speak, i-

that the iiio-l choice and excellent estate of Communion and fellowship with God, that the saints have had below, they are ready to abuse, and in hazard to spoil them. This is clear, for Paul was ready to be exalted above measure. Pride, as it were, was beginning to spring off' this noble and excellent root, enjoyment of God. I shall not stand to clear this to you : is it not clear from the practice of Adam, that though he was under most eminent discoveries of God, yet how much did he abuse them, in that estate and condition ? And is it not clear in Jacob? Gen. xxxii. 29. He fell into the sin of curiosity, when he was under eminent enjoyments of God. Was it not clear in the practice of the bride, Song iii. 3, 4: she fell into the sin of security, when she was under eminent enjoyments of Christ. Was it not clear in the practice of John ? Rev. xxii. ii : he fell into the sin of idolatry, under eminent enjoyments of Christ. All which do speak this, that a Christian may abuse his most near and excellent enjoyments that he meets with here. And I would only say this by the way, that the desperate evil of pride, is one of those things that do readily steal a Christian's enjoyments. And by the way, we would have you to notice this; there are some things in a Christian that he is most ordinarily proud of: First, A Christian may be proud of his gifts. Secondly, A Christian maybe proud of his graces. Thirdly, A Christian may be proud of hi* enjoyments. Fourthly, A Christian maybe proud of his obedience.

First, He is proud of his gifts, when he has more of the knowledge of Christ than others ; he sits down and boasts, and begins to be presumptuous of his borrowed feathers. I would only say this to a Christian that is proud of his gifts, beware, lest God take that from thee which thou seemest to have. And I would say this to a Christian that is proud of his gifts, which Joab said to David, I.i i the Lord increase thy gifts, horn many sot ver th,y be, a the fold —yet there is no reason to be proud of them.

Secondly, A Christian may be proud of his grace ; and that which is more .strange, a Christian may be proud of hi- humility : even in that excellent grace, he may have the foundation of pride, that he-is humble. Therefore it is much for a Christian, to be mortified to his mortification ; it is much for a Christian to be denied to his self-denial; to be humble in his being humble ; to be nothing, in his being nothing. I would only say this to a Christian that is proud of his grace, it is impossible for grace to grow as long as thou art proud ; and it is impossible for the grace of others to grow beside thee, as long as thou art proud. I may say that to thee, which the young man said to the prophet, Hat I Master, it

is borrowed, your grace is but the gift of Christ.

Thirdly, A Christian may be proud of his enjoyments; as Pan! was in hazard to he exalted above measure, through the abundana of the revelations he A Christian does oftentimes ascend in bis

COMMUNION BEBW <1(J7

thoughts, when Christ lifts him up. O ! but it is much to sit near the ground, when Christ sets us above.

Fourthly, A Christian may be proud of his obedience, when he goes about the exercise of any duty that is singular; when he has offered to suffer for Christ, to do some eminent service for Christ, he is then proud.

Now, in speaking to this truth, that the most eminent enjoyments of a Christian may be abused, I would speak to these things :

First, To some considerations concerning this. And,

First, Consider, the devil never assaults a Christian more violently, than immediately after his enjoyments ; The blast of the terrible one is then as a storm against the waU, when a Christian is under eminent enjoyments. We suppose this is clear from these words, when Paul was brought nearest Christ, then Satan rcas at his right hand, ready to oppose him. There is

A second consideration, and it is this, that oftentimes the devil never gets such eminent victories over Christians, as after their enjoyments ; I mean of some Christians, after their eminent enjoyments : we suppose this is clear in the experience of the saints. I shall only give you these three grounds, why the devil's most eminent victories are immediately after enjoyments.

First, A Christian is then most impudent and presumptuous; oftentimes, therefore, it is, that by not walking within the blessed lines of dependence and divine subordination to Christ, the devil gets advantage over him. Sometimes a Christian, after his enjoyments, walketh in his own strength, or at best, in the strength of his enjoyments.

A second ground why the devil's most eminent victories are immediately after enjoyments, is this, because, then a Christian is not much in the exercise of watchfulness. Oftentimes when a Christian is admitted to the banqueting-house of Christ, and his banner of love is over him, then he falls asleep in the bed of love; then it is that a Christian says to his soul, Take thee rest, for thou hast much goods laid up for many yearn.

A third ground why the devil's most eminent victories are immediately after enjoyments, is this, then ordinarily a Christian loses the grace of fear. After we are begun to be brought near the King, we should beware of singing the triumph before the victory. When we are brought within sight of Christ, then we cry out, My mountain staivkllt. strong, I shall never be morel. Therefore I would say this to you, watch, watch, watch, after enjoyments, for he is at hand, that is ready to betray yon.

The third consideration is, consider the temptations of the devil, and those assaults that he trysts immediately after enjoyments, that they may be resisted and withstood. There are eminent advantages attending such a frame; if there be a messenger of Satan given to buffet you after enjoyments, then resist I may say, there is more advantage to resist one temptation after enjoyments, than there is by resisting three after desertion. It is then that a Christian kills his ten thousands; but at other times he kills but his thousands. I shall give you this advantage that ;i Christian gets

■1 r, 2

l>v resisting temptations tftcr enjoyments. First, It brings iortli much humility. It is known it has a broad sight of these two : I. A broad sight of Christ. And, 2. A broad sight of ourselves; it will make US lie low in the dust : as is clear in the practice of Paul; in the former verses, he doth vent much of his enjoyments ; but giving way to the devil's assaults, then it is their stirring up or awaking Christ ere he please. I suppose, those enjoyments of Christ that are attended with much spiritual fightings, are the longest, the sweetest, and the most advantageous. The tecond advantage is this, such a Christian doth maintain the faith of these two— 1. Of his interest in Christ. 2. And of the reality of his enjoyments. Believe it, it is hard for a Christian to give way to the temptation immediately after enjoyments, and not be constrained to call in question his interest, or at least, the reality of his enjoyments. If ye would keep the faith of these two lively upon your spirits, study to resist the devil, when he buffets you at such a time. The next advantage that attends a Christian immediately after enjoyments, by resisting temptations, is this, it puts a Christian much to the exercise of prayer. This is clear in comparing the words of the text with the following verse, For this thing I besought the Lord thrice, that it /night depart from me. And is not this a noble advantage, to have a divine liberty in going about that noble and excellent duty, prayer? And by the way, the prayers that a Christian hath, to resist temptations immediately after enjoyments, receive a speedy return : so Paid received speedily that return, 2 Cor. xii. !». My grace is sufficient for thee. The next advantage is this, it is a notable way for a Christian to come to the right improving of his enjoyments. It stands in, 1. The strengthening our experiences. As it were, there should not be an enjoyment of God, nor visit of Christ, but it should be put in among the records of our experiences. 2. Our enjoyments should strengthen our experiences. As it were, there should not be a sight gotten, but we should take Christ in our arms, and cry out, He is mine, he is mine. 'A. Our enjoyments should be improven for the strengthening of our love There is not a sight of Christ, but it should strengthen that noble grace of love ; that when we see Christ, we may be constrained to love, and to cry out, Dal not our hearts burn within us, while he talked with us? 4. Our enjoyments should be improven for strengthening in duty, and our hatred of sin. These are the excellent improvements of enjoyments. And I say, if a Christian would win to this he should study to resist temptations on the back of enjoyments.

The fourth consideration is, that the most eminent victories that a Christian meets with, is at a time when he resists temptations immediately after enjoyments. First, Because then, a Christian hath much strength. I shall only give you these three grounds why the most eminent victories of a Christian are by resisting of temptation-after enjoyments First, Because then a Christian hath much strength communicated unto him for wrestling with temptation : as it were, there is not an enjoyment of a Christian, but he hath strength to tin- full to fight with the special enemies. A. second ground i-. because the Captain of the field is present, he is standing

COMMUNION SEltMONS.

469

at our right hand. These do exceedingly help to have eminent victories over the devil. A third ground is, a Christian, in the time of his enjoyments, has a low and undervaluing account and esteem of all things beside Christ. Some times there are, wherein a Christian cannot strike at his idols with force; there is, as it were, a piece of his heart that withdraws his strength, and it is certain that sometimes a piece of the heart of a Christian will cry out, mortify such a lust; and another piece of the heart will cry out, O mortify not such a lust.

Secondly, We would propose these seven faults that a Christian falls into after his enjoyments.

The first fault that a Christian falls into after his enjoyments, is pride ; and this is clear from the words of the text, and from Psalm xxx. 6. I would only say this by the way, and take notice of it, it is more easy for a Christian to be denied to his graces, than to be denied to his enjoyments. The graces of a Christian are not so much the foundation of his pride, as his enjoyments. This is clear from Gal. ii. 20, compared with the words of the text, where Paul is denied to his grace, but he is in hazard of being proud of his enjoyments.

The second fault that a Christian falls into after his enjoyments, is curiosity to propose questions to God, that he should not propose; so Jacob, when he was in communion with God, fell into this curious question, tell me thy name. And so also JManoah, and he received this answer, Why askest thou after my name, seeing it is secret ? Or as the words may be rendered, seeing it is wonderful. I suppose, too much familiarity of a Christian with God corrupts good manners : men then begin to ask a ground of his doing : they then study to take up the incomprehensible essence of God. And I would say this, a Christian sometimes in his enjoyments, falls into the sin of idolatry ; is it not so when ye are nearest God, ye study to bring down God in some visible shape or idea, that so that visible shape of God may provoke fear? And this is a damnable idolatry, transforming the invisible God into the image of a visible thing. *

The third fault is, a Christian's slighting of his enjoyments ; when he has abundance of the precious revelations, he begins to slight and undervalue these excellent things. I would only say these two things to you ; First, That a Christian may long much, and pursue earnestly after the enjoyments of God, and yet when he has them, may undervalue them ; he may have an high esteem of an absent Christ, and a low esteem of a present Christ, see Song iv. ult. compared with chap. v. 2. In the first place, she longs much after the enjoyment of Christ, and communion with him ; and when it is attained, she does much slight it. Secondly, A Christian may long much after communion with God at one time, and refuse it at another time. This is clear by comparing Song iv. ult. with Song v. 3; there she is much in longing after the breathings of the spirit: yet in chap. v. 3, she undervalues his condescending to visit her. I suppose it is known, it is a great fault of a Christian to undervalue communion when he has it.

•1-70 COMMUNION BXBM0N8.

There is thin fourth fault, our being more in overvaluing our enjoyments, than in having a high account of the Lord that gave the enjoyments ; or rise this, we are oftentimes more in love with the gift of God, than with him who is the giver ; we terminate our love, our faith, upon our joy, our enjoyments, all which should be terminated upon Christ.

The fifth fault in a Christian, is security ; this is clear in Song v. 2, where the bride, being under eminent enjoyments of Christ, fell asleep. It is known, that when Christ does manifest himself, we then put off our coat, and take our rest.

The sixth fault that a Christian falls into after his enjoyments, is this, he takes advantage to be more neglectful in duty, because of his enjoyments. Ordinarily a Christian does never slight watchfulness, or fear, so much as after enjoyments.

The seventh fault that a Christian falls into after his enjoyments, is this, a sinful gazing and wondering at our enjoyments. Is it not sometimes known, that a Christian, meeting with eminent enjoyments of God in prayer, has begun to wonder at what he lias attained, and forgotten to pursue after more. He has stood and gazed at what was his present lot and dispensation, but pursued not after more. I say this, let not a Christian reflect on his enjoyments, till he has done with prayer. For ordinarily a Christian, when he has wondered at his enjoyments, has brought himself into a dead and lifeless frame.

Now that, thirdly, which we would speak unto, is this,, that since communion with God, and eminent enjoyments that a Christian has of Christ, may be abused, I would only press these three things to be a Christian's exercise after enjoyments : First, O Christians ! be much in the exercise of fear; let him that stands take heed lest he fall. Would ye know when a Christian is nearest a fall, or apos-tacy ? It is when he is farthest from apostacy in his own apprehension. I love not a fearless Christian that will bear his own weight. Secondly, Be as much in studying how to keep Christ, when present, as ye have endeavoured to get Christ, when absent; therefore, when ye have gotten the presence of Christ, think not your work is done. The greatest work is before your hands, which is this, To charge your hearts, by the roes and hinds of the field, that they stir not up nor a/make your beloved till he pleaee. O but it is much to be touched with Christ's presence! Believe it, Christ can dispense with wrongs while absent, that he will not dispense with while present. Thirdly, Study to improve your enjoyments to the end for which they were sent. There is not a visit of Christ, but it hath a voice. There are two great voices and words that our enjoyments do speak. First, O mortify your predominant idols! Secondly, O love precious Christ! In a manner, when a Christian sees Christ, he never desires the- seeing of another object. I would ask this question at you : Did ye never meet such a visit from Christ in such a place, that ye did call it the place of living after seeing ': I think, if the life of communion with God were known, we would not be bo great strangers to it.

The third thing that we proposed to speak to from the word

was this, that the most dark and dreadful dispensation that we meet with, has a glorious end in it. This is clear from the end of giving a messenger of Satan to buffet Paul, lest he should be exalted above measure. The darkest cross or affliction of a Christian, has a sweet design of love treasured up in it.

In speaking to this, I would speak a little to these things:

First, There are five dark dispensations, at least terrible-like dispensations, of Christ to the soul, every one of which shall have a glorious end, and a sweet design of love.

The first dark dispensation that a Christian meets with, is this, God's permitting the devil, or a messenger of Satan to buffet him. It is sad for a Christian to be under the strong assaults of the devil. Sometimes a Christian is put to that question under his manifold temptations, O why am I thus ? Yet his dispensation has a sweet design of love, for the power of love and grace is manifested here.

The second dark dispensation that a Christian meets with, is this, to be under desertion and distance when he goes to prayer. Christ draws a veil betwixt his face and Christians : and when they come to preachings, Christ, as it were, standing behind the curtains, doth not manifest himself: and when they go to communions, they sit down and feast with a veiled Christ; they sit down with one that does not manifest himself to them. Yet, O say, in this dark dispensation of desertion, where is that design of love ? All things work together for the good of them that love precious Christ. I confess, a deserted Christian, when desertion and distance is a burden, has a comfortless life : but believe it, the visits of Christ, after long desertion, are most refreshful, and have much advantage in them.

The third dark dispensation that a Christian meets with, is this, his being put to dispute his interest; and being under a cloud in regard of his hope, he is put to debate, have I a right to heaven ? O that this debate were the lot of many, and many were serious in that question, whether there be not a dispute concerning your interest in heaven, and room for questioning your peace with God ?

The fourth dark dispensation that Christians meet with, is this, when they are denied the returns of their prayers : they say, it is much to pray to an absent Christ, but it is much more to pray to a silent Christ, that doth not hearken to the voice of our cry. I would only say this of the denied returns of your prayers, he has a sweet design of love in them. He knows well how to dispense of his abundance, and how to time his gifts.

The fifth and last dai*k dispensation that Christians meet with, is this, that for all the pains that they have taken in mortifying their lusts, they come not speed. This is a sad and afflicting dispensation, that notwithstanding of all the pains they took to mortify their idols, they are as strong on their hands as before. I would only say this to such, fight, for the day of your victory is coming. A Christian must die fighting, and not triumphing ; I think, it is not unsuitable to a Christian's hope, when he shall be standing before the gates of heaven, to be fighting with his corruptions ; it is not unsuitable to his hope, when the one foot is within the gates of thf^

2 (? 4

city, and the other without,to have ■ tear Palling from his eye—a it were, for a Christian to give up the i_c 11 <»-1 with this, () wretched

limn that I urn.

That which, secondly, I shall speak to, shall be to some considerations concerning this:

1. It is more easy for Christians to behold infinite wisdom in their stroke, than infinite love in the darkest dispensations that Christ dispenses to his own. They may behold infinite' wisdom in it, when they cannot behold infinite love in it. I would only Bay this by the way, a Christian should study these three things in his darkest dispensations : lit, Infinite wisdom in his crosses, to see that God dispenses so with him, and hath dealt wisely in so doing. 2dly, A Christian should study spotless holiness and righteousness in his dispensations: he may see that God in afflicting is just : as it were, when Christ presents a cross to us, we may write down this to the foot of our crosses, Righteous art thou, 0 Lord, when thou judgeet, &C. 3oUy, A Christian should study to see infinite love in his cross.

2. I would say this to you, that a Christian, when he meets with a cross, may take it in his arms with patience ; yet, if the same cross be lengthened out, he may turn impatient; this is clear in the practice of Job.

3. I would say this to you, there may be much disputings of God's way of conveying you to heaven ; there may be much straitening and repining at your cross dispensations: but believe it, the day is approaching when ye shall write this upon the posts of the the door of heaven, He hath done all things well. I think, there shall be some part of eternity spent in interrogations and questions : Christ will question you concerning the things ye met with: O friend ! when I sent you such a cross, did I not well? And ye shall be constrained to answer, yes. And, O friend, when I deserted you at such a time, did I not well ? Then ye shall answer, yes; O precious Christ, thou hast done all things well.

4 I would say this to you, it is impossible for a Christian to have the same thoughts of his crosses now when he is under them, that he shall have at the day of death: then a Christian shall be constrained to cry out and say, Blessed be the Lord that ever I met with such a cross. I shall only desire you to get your peace made with God, that all things ye meet with may be blessed unto you, knowing this of a surety, there is not one grain weight of affliction in thy cup, O Christian, that infinite wisdom did not contrive to be there, and infinite love did not put there ; and so is it not a cup that must be drunk, since the precious fingers of Christ have mingled it? Therefore let not thy heart say when thou meetest with a cross, () 1,1 this cup pass from m. ! There is more love in a cross, than oftentimes Ave do imagine : where are the sweet actings of love? Where are the sweet soul embracing^ betwixt Christ and

the soul, When they </>•>■ admitted t>> I., hold the sun in his strength, and i,, behold him whose cheeks are <i* beds of spices, set about with flow

A Christian's midnight without, may be his noon-dav within : there may he a sweet day within, where there is not much light without. O that we were content to go up to heaven in a fiery chariot ; that

there were not a dispensation that Christ carves out to us, but we take it in our arms, and welcome it. O prisoners of hope, and expectants of heaven, and heirs of the grace of life ! comfort yourselves with this, that ere long the song shall be heard in heaven, Speak comfortably to Jerusalem and to her mourners. Behold, O Christian ! Christ is standing at the end of your race with a crown in his hand, crying out, To Jam that orercometh mill I give the crown of life. O what a day shall it be, when the blessed hand of Jesus Christ shall put a crown upon our heads ! and shall we not be constrained to take off the crown which he hath put on, and cast it at his feet, according to that practice, Rev. iv. at the close ? As it were, they thought shame to wear a crown in his sight, as is imported in these words, Thou art worthy, 0 Lord, to receive glory, and honour, and power, &c. Will ye think on this precious day, when our darkness and night shall be turned to the morning, that shall admit of no following night. I might say, O what wonderful actings of love ! what wonderful actings of joy ! what wonderful actings of knowledge, will be in that day ? I would only press this upon you, will ye but take this before your hearts, and, as it were, think upon it, and act their blessedness that are in heaven? What would you think to have Christ eternally in your arms? Would you have a description of heaven ? It is Christ sitting in the midst, while all the eyes of those many precious thousands are fixed on him, and his eyes fixed on them. In short, it stands in these four :

First, Christ is looking to the saints,, and their eyes are looking on him.

Secondly, The saints are eternally loving Christ-, and Christ is eternally loving them.

Thirdly, They are eternally wondering at him, and he is eternally wondering at them ; he is to be admired of all his saints, and glorified of all them that believe.

Fourthly, The saints are embracing Christ, and he is embracing them. O these soul-ravishing embracings of Christ in the arms of them that are begotten again unto a lively hope, there is no separation between Christ and them ! I would wish that the desire of the Greeks, John xii. 21, were the desire of all that are here. We desire to see Jesus. O if you had but one desire to behold and get a sight of him, ye would get him for a desire ! Shall ever these cursed eyes behold the Sun of righteousness, the noble Plant of renown ? O blessed are those that see him ! Blessed are those that have their hope and expectation of seeing him ! O blessed are those that are walking on their way! I shall say no more but this, a Christian, while he is here, is at once out of Christ, and in Christ, and going to Christ.

He is in Christ, in respect of faith; out of Christ, in respect of that endless complete conformity ; and going to Christ, in respect of that endless immediate fruition of him ; he is going to Christ, to have his eternal delights that are at his right hand ! O run, run, run, till the day that you shall have Christ unfolded to you, by his being in your arms, when you shall be constrained to cry out, Here I will rest, and make my eternal abode.

Now, to this Christ be eternal praise. Amen.

9 E i: ai o N X I.*

• mi. iv. S.—But if our gapel be /<"/, '/ it hid to '/"»< that an t<>*t.

This everlasting gospel that if preached unto you, it $mtjbr '/" falling and rising again ofmany hi Israel: fin u the gospel Is to lome thai precioutybtmdatiion-etone, so likewise it is to others t&zf ttumbling~stone and /"<•/ of offence h/>'>h whom itjalle. I may say to some that are here, I have the saddest oewi to tell you that ever ye

heard, and it is, JeSUt (lull >'. GOtm intOthe World ; and the r.

of ihis i-, because though he be preached and holden out to you, yet ye do not accept nor embrace him at he is offered. There is not one among a thousand that speaks this unto themselve— My soul hath taid mil', ///<■ Lord, //"/" m-i my portion, therefore mill I /<■•,

The apostle here ifl vindicating his ministry, and to this purpose he bringfl in three notable grounds in the two former verse-, lor the vindication of it.

The ///./ ground i- 'his, that he was a man that did not run un

sent; as in the twelfth verse. Therefore teeing *w haw this ministry, at me have received mercy "•< faint not: as if he would ay, "Tins unspeakable gift of the Lord has been given me, to put me upon this ministry; therefore this is the ground why I give not over for all the discouragements 1 meet with."

The second ground is this, that he bad rejected all things for this ministry.

The third ground is set down in the second verse. That he had preached convincingly and plainly, even to the conviction of their own consciences, so that they could not hut acknowledge he was -tut of God. Now he comes in this verse to make an objection, as if the Corinthians had said, "What needs all this, Paul, if thou be such a man as thou sayest, show us the success of thy ministry ;" and he answers that most sweetly in third verse. Wherein ye may take notice of these three great reasons, why this gospel was not effectual to those Corinthians.

The first reason why this gospel was not effectual to those ( <>r-nithians, is this, that there was a standing decree ahove their head-, that they Were eternal heirs of wrath.

The second great reason why this gospel was not effectual to those Corinthians, is this, that great fellow-hip and correspondence that their heart- kept with the devil, in the fourth verse. We suppose there is much implied in that word, in mhom ; pointing out that Satan had a constant and most uninterrupted communion with them.

The /////--/and last great rea-oii why tin- go-pel was not effectual

to those Corinthians, ii this, that Satan had cast s veil over their

" 'I'li: .. v (rod,

eyes, so that the knowledge and excellency of this gospel should not be embraced by them. But from this we shall observe these three doctrines.

The first doctrine in the words, is this, that the gospel is hid and unknown, and availeth nothing to many that hear it. There are many, before whose eyes Christ is crucified, that will never get another sight of him but one, and that is, when they shall sec him sitting on his throne, and rendering judgment upon them that have not obeyed the gospel.

The second doctrine in the words, is this, that be the persons who they will, to whom this gospel is preached and is hid, and unknown, it is a certain forerunner of some sad destruction from the Lord ; if it be hid, it is hid to them that are lost ; importing [insupportable ana unspeakable ruin.

The third doctrine from the scope of the words, is this, there may be much lively and sweet convincing truths holder) out by the gospel, and yet not be for the profit of the bearers. This is clear, by comparing the second verse with the third verse. And that is not the fault of the gospel, nor oftentimes of the preachers,, so much as it is the fault of the hearers, that the gospel is hid and unknown.

But to come to the first doctrine in the words, which was this, that the gospel is hid and unknown, and availeth nothing to many that hear it: this is clear, Matth. xi. 25, At that time Jesus am reared awl said, I thank thee, 0 Father, that thou hast hid these things from, the wise and prudent, and hast revealed them unto babes. 0 think ye that Christ is thanking the father, that the gospel shall never do this place good ? Isa. liii. 1. Who hath believed our report y and to whom is the ana of the Lord receded ?

Now we shall propose these eight respects wherein the gospel is hid to many that hear it. And,

First, It is hid and veiled to many in respect of the truths of it : there are many that bear this gospel that do not believe what is spoken by it, 1 Cor. i. 18, and in 1 John v. 10, He that beUeveth not God, hath made him a liar. There is not a sermon that ever thou didst hear and slight, but thou sayest, "0 Son of God, thou best; and, O Father, thou best;" and is not that a dreadful iniquity?

The second respect wherein the gospel is hid to many that hear it, is this, in respect of the beauty, sweetness, and excellency of it. There are many, who, though they hear the sound of the words, yet as for the excellency and sweetness of it, never see it. O -iu-ners and strangers to Christ! saw ye never the beauty that is in this gospel ? Was not the pearl of great price ever so much discerned by you, as that ye were forced to take on resolutions to sell all that ye have, and buy it ?

The third respect wherein the gospel is bid to many that hear it, is this, people's want of conviction-, of the necessity of this gospel— there are many that this is the work of the devil with, never to let this enter into their bosom. Christ and they are stranger- together. This is the doctrine that Satan preaches within them, Peace, peace, when sudden destruction cometh. Th< l pok<

to, Tin whoh, need not a phy ician.

CO.MMi M>\ BEBMONS.

The fourth respect wherein the gospel is hid to many that hear it, is this, in people's want of convictions of the disadvantages that wait upon those that slight this everlasting gospel. Are there not many that think that the slighting of Christ and the gospel, shall never be laid to their charge? Such are those spoken of in Dettt. xxix. 20.

'The fifth respect wherein the gospel is hid to many that hear it, is this, in the want of the actual application of it. How often has Christ stood up in the congregation, and said, " () sinners, will ye not take me?" And might he not have gone away with that complaint, " A whole day have I stood up here in Eastwood, and none would so much as give me a look ?" Is there none saying, since the refusing of him has been my practice, I will take him now ?

The sixth respect wherein the gospel is hid to many that hear it, is this, in the want of the distinct uptaking of the sinfulness of slighting the gospel. This is that scarlet transgression that has a speaking voice in heaven. I would only convice you of this mistake, and that is, when ye see any infirmity in any believing Christian, ye will wonder; but though ye see an unbelieving sinner, ye will not wonder.

The seventh respect wherein the gospel is hid to many that hear it, is this, the w T ant of the experimental knowledge of the sweetness of this gospel, Luke xiv. 18, and downward.

The eighth and last respect wherein the gospel is hid to man)' that hear it, is this, in people's want of the solid faith of those unspeakable advantages that wait on those that embrace this gospel, and take hold of the Son of God. O come and see whether Christ be worthy of that report that is made of him or not! And if ye find him not to be above these six reports, then I may say to you, ye shall have liberty to go your way.

1. He is far above thy faith, stretch it to the utmost in believing all that has been said of him.

2. He is above thy desire.

3. He is above thy necessities, justification, and salvation, reckon them as long as ye will ; come to him and thou shalt have more than thou canst tell.

4. He is much above all that ye have heard tell of him.

5. He is above all the thoughts that ever ye have had of him. Thoughtyehim to be white and ruddy, >/»■ chiefest amongU >> thousand? //, is that bright and morning star, he is the root of Jesse, and //<■ offspring <>f Darid.

Lastly, Ye shall find him far above all that ever spoke of him. What have ye found of him that is the substance of this gospel ? Come to him, and thou shalt find him much above all thy expressions. O Christians ! did ye never see such a sight of Christ, as made you cry out for a hundred hearts to give him ? And saw you never so much of him, as made you cry out, // is good to /« //, rr, and to make three tabernacles ?

But in the farther prosecution of this truth, I shall speak to ten things that make this sin scarlet-coloured and dreadful.

It is a sin against the greatest wisdom of God, and against the

lowest step of his humiliation; and it is against his grace and design ; and also, it is against his name that he desires to magnify above all his works. What was the most excellent act of his wisdom ? Was it not the inventing of this gospel, and reconciling sinners to himself ? What was the lowest step of his humiliation? Was it not his coming into the world ? And what was his name that he desires to magnify above all his works ? Is it not his mercy ? And what is that great desire of heaven to-day ? Is it not this, O sinners I be reconciled to my Son ? It is both the first and the last desire, that ye be reconciled to Christ. Now, put all these together, O what a sin it is to slight the Lord Jesus Christ.

The second aggravation of this sin, is this, it is a sin against that blessed consent and divine harmony that is between all the Persons of the blessed Trinity, to invite you to come in. O strangers to Christ! 1. The Father, the first Person of the blessed trinity, bids you come away and take his Son, 1 John iii. 23, This is his commandment, that we should believe on the name ofh is Son Jesus Christ . 2. The Son, the second Person of the blessed Trinity, testifies his own consent, as it is in Matlh. xi. 28, Come unto me all ye that labour and are heavy laden. 3. The Holy Ghost, the third Person of the blessed Trinity, gives his consent to the bargain, Rev. xxii. 17, The Spirit and the bride say, come. Shall the Father, Son, and Holy Ghost, cry, O sinners ! will ye come ? and will ye yet stay ? May I not ask this question at you, that the Lord asked Elisha, O sinners, why stand ye here ? Why do ye notjlee from him that is the avenger of blood, who will come upon you ere it be long ?

The third aggravation of this sin, is this, all other sins laid in the balance with it, are nothing, John xv. 22, If I had not come and spoken unto them, they had not had sin: as if Christ had said, " Though sinners had broken the law ten thousand times, yet had they not sinned in respect of this aggravation ;" and that is, because it is the sin the Holy Ghost is sent to convince us of, in John xvi. 8, 9, And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me.

The fourth ground of this aggravation, is unbelief. It is a most absurd and groundless sin ; there is no pleasure in it. There is no sin that any commit, but they can render a reason for it, but none against this ; that it might be fulfilled which is written in the law; they hated me without a cause O sinners, what ails you at Christ Jesus? I charge you, by all the dreadful disadvantages that shall wait on all those slighters of the gospel, that you would now come and take him : there is that word, Jer. viii. 9, and 2 Thess. ii. 3, They have rejected the word of the Lord, and what wisdom is in them ?*

The fifth aggravation is this, the excellent names that this gospel gets. Must it not be an excellent thing ? It is called the wisdom of God, in 1 Cor. i. 24. And must it not be an excellent thing, that is called the word of reconciliation ? And it is called, the field where the pearl of great price is, as in Math. xiii. 44. O stand in awe lest the sin of slighting of Christ provoke him to depart from you.

The siwth aggravation is this, that Christ is come so low in his terms, and therefore if you slight him.it must be a non-such transgression. O how low is he come ! There are none here but they may have him for a hearty desire, and a look. Norn, why wiU ye die, 0 house of Israel! The market is now at the lowest, therefore sit not your time, but come and buy him.

The seventh aggravation is this, The gospel is a mystery the angels desire to pry into : as in the expression of the blessed troops that are about the throne, Rev. xi. 17> Saying, We gin thee thanks, 0 Lord God Almighty, which art, and wast, and art to comet hallelujah and praise. As it were, Christ is indeed the gospel seen and heard in heaven.

The eighth aggravation of this sin of unbelief, is from the names it gets in these scriptures.

First, It is called, Heb. x. 29, A treading of the Son of God under foot. Now, is there a person here that is doing so ?

The second name it gets in scripture is, it is called, A despik done to the spirit of grace. It is a resisting and proclaiming war against the Son of God.

The third name it gets in scripture is, it is called, A putting him to open shame, Heb. vi. 6.

The fourth name it gets in scripture is, it is called, A casting of God behind your back, 1 Kings xiv. 9, Ezek. ii. chap. What a scarlet transgression must this be, To cast Christ /-, hind your back ?

The fifth name it gets in scripture, is in Isa. liii. 2, 3. There are eight expressions there, all tending to one thing. Now, seeing it is so, what answer will ye make or give to Christ ?

The ninth aggravation is this, it has a most immediate hand in ruining of many souls in the world.. Ye know what and who they are, that are to be excommunicated from the presence of God, they are mentioned in Rev. xxi. 8, The fearful and unbelieving shall go first to hell. O may I not ask you this one question, Hon- think ye to escape, if ye neglect so great sulfation ?

Tenth and lastly, Unbelief is the sin that will bring on many constant and unspeakable ruin. O misbelievers, and slow of heart to take up that which Christ has revealed in scripture! read your doom in John iii. 18-30. He that believeth n<>t is cond mnedalready ; he is as sure in hell, and in the devil's arms, as if he were in it already ; he is condemned in respect of the sentence of the law. Will ye go to God, and ask, am I the man that is condemned already ? Consider the word in the 36th verse, He that believeth not thi S the wrath of God abideth on him. It shall not be a pilgrimage, it shall never flit, for when once the mercy of God in his word, hath spoken its last word, then the justice of God comes, and Bays, Here / abide I pray you consider, "lest, ere it be long, repentance be hid from your eyes, and the things that belong to your peace, be shut from your eyes." I intreat you, if there be any beautv in Christ, and joy to be found in him I intreat you, by all the promises of the covenant, and by all the- threatenings denounced against the slightcrs of the gospel, to come this night, and tell that you would have Christ. And believe it, Christ is as willing to take

you, as ye are to have him. I would have you to consider :

1. That the day is coming, when there is not a man nor a woman that is within these doors, that has heard this gospel, and slighted it, but shall cry and shriek for the day that ever they were born.

2. Consider, sinners, ye that are old, posting towards eternity, what do ye know, but that this shall be the last preaching that ever ye shall hear ? As the causes of your fasts speak of the great sickness that is amongst you, what wot ye, but ere twelve hours at night, that voice shall cry, Awake, traitor, and come to judgment.

3. Consider, Christ is here, though we see him not: and what is he doing ? He is even waiting for your answer. Ye are called here to-day, to mourn for your former slightings of the gospel: and he desires no more, but that you would come to him. What ails you ? For I am persuaded that all the advantages that ever could commend another, are infinitely in him. What would ye have in a husband ? Is it beauty ? He is fairer than the sons of men. Is it riches ? He is Lord of all the earth. Is it wisdom ? Is it not in him, in whom are all the treasures of wisdom, yea, in whom the God-head dwells bodily ? O come, and ye may see in him all that is to be desired. But,

Lastly, We shall speak of some impediments, that make the hearers of this gospel fall so little in love with the Son of God.

First, The most part are not convinced of the very truth of this gospel. There are two strange complaints of Christ, in John iii. 11, Verily, verily, I say nnto thee, we speak that we do know, and testify that we have seen ; and ye receive not our witness.

The second impediment that makes the hearers of this gospel fall so little in love with the Son of God, is, the most part are not convinced of their need of Christ: therefore, when Christ's disciples had been spoken to on that purpose, why they were so few that did embrace him, he says, The whole need not a physician : I may commend need from two things: First, It answers all objections. There are many will say, I cannot come to Christ, because I fear I be not welcome; another will say, I would come, but I have not that measure of holiness that I would have ; another will say, alas ! I would come, but I cannot get up my heart to him. But I may say that of necessity, which Solomon says of money, It answers all things. Secondly, Unbelief would have a sinner through many back-gates, but necessity leads people the high-way to Christ.

The third impediment that makes the hearers of this gospel fall so little in love with the Son of God, is, there is in every heart of men and women, something that hinders them from making use of this gospel of Jesus Christ. The thing that hinders me from coming to Jesus Christ, is, they say, I would come, but he will not accept of me. But I dare say, you lie. For Christ knows where to father unbelief, as well as ye; and yet he tells you, ye will not come unto me, that ye may have life. Never father your unbelief upon the devil, nor temptations, and want of thorough humiliation ; father it on this, ye have no will to the bargain.

The fourth impediment that makes the hearers of this gospel fall

so little in love with the Son of God, is, there are many people who do not believe the freedom of the gospel ; there are some that would divide the two covenants, they would take a piece of both ; but these persona will never come speed.

The fifth impediment that makes the hearers of this gospel fall so little in love with the Son of God, is, desperate world]y-mind-edness. What hinders many ? It is a wife, or land, or a house.

The sixth impediment that makes the hearers of this gospel fall so little in love with the Son of (rod, is, people are not convinced in their own hearts, that there is no other way, nor other name whereby they can be saved, but by Christ.

The seventh impediment that makes the hearers of this gospel fall so little in love with the Son of God, is, there are many that are strangers unto these three things: First, They are strangers unto this, that the curse of God is lying upon them for sin. Secondly, There are many that are strangers unto the dreadful consequences that wait upon these. Thirdly, They are strangers unto the sweetness and non-such advantages that those that wait upon God, get; it is like, that may be said of many, which is said of the Jews, in another case, That when Moses is reading, the veil is upon their eyes. So likewise, when Christ and the gospel is preached unto you, ye cannot take up that ravishment and soul-breaking that is in it. But,

The eighth impediment that makes the hearers of this gospel fall so little in love with the Son of God, is, there are many that are seekino- more after the approbation of men, than after divine approbation, John v. 4-4, How can ye believe, which receive honour one of another, and seek not the honour which cometh from God only ?

The ninth and last impediment that makes the hearers of the gospel fall so little in love with the Son of God, is, that cursed correspondence, that is betwixt us and our idols. What shall I say ? Shall I leave you ? But before I end, I would ask some questions at you.

The first question I would ask at you is, is there any in heaven that is comparable unto Christ ? Is there any that has that transcendent worth that is in him ? Now, since he has no match, what ails you at him ? Does not your light say, O precious Christ, Thou art fairer than any of the sons of men ? And yet do not your idols say, I am fairer? And there are some that are saying, O precious Christ! thou art worth ten thousand of my idols ; and yet your affections are more knit to your idols than to Christ.

The second question I would ask you, is this, is there none here to-day, that is convinced that this gospel in former times has been hid from them, and that the devil has been sitting within the temple of their hearts, and ruling in it ?

The third question I would ask at you, is this, do ye believe that eternity is approaching, and that these eye-strings of yours, ere it be long, shall break, and your desire shall fail ?

The fourth question I would ask at you, is this, do ye believe, that ere long, ye shall pass betwixt the first and second gate of death ? If it "were believed, we would not live at so great a distance from God.

The fifth question I would ask at you, is this, do ye believe, that ere it be long, Christ shall deliver up the kingdom to the Father, and this treaty of peace, that is betwixt Christ and sinners, shall be broken up ? Are there not some here, that should ask the question, O has Christ, has Christ spoken his last words to me ?

The sixth question I would ask at you, is this, O slighters of this gospel, and undervalues of the Son of God ! what excuse will ye make to Christ, when ye shall see him sitting on the clouds, with a white robe, and when he will ask every one here by their names, Why do ye slight me? We know your answer will be, Oh ! and alas ! that I had never been where the gospel was!

God grant this may not be your case. Amen.

A WORD OF

EXHORTATION,

BY

MR. ANDREW GRAY,

At the Communion of Glasgow, before the Action.

I shall not speak much to you—I would only say this, there are six most speaking evidences, that these days will be dreadful days to Glasgow ; and ere long the ministers and people shall be put to propose that prayer to God, " Oh, that we had never had a name !" Give me leave to say it, I think, he must needs be said to prophesy, who shall say, the dreadful fruits of these two days shall be seen many days hence.

The first sad evidence that these days will be dreadful days, is the want of tenderness. I suppose, few tears have been shed since Glasgow's communion began. I think, we are as little moved, when we are feasting with Christ, as if we were feasting with a stone.

The second sad evidence that these days will be dreadful days, is this, there was never less pains taken for such a solemn ordinance, than has been by many of us. What are we doing ? I know if we saw it, many of us are rushing upon the edge of Christ's eternal displeasure.

The third sad evidence that these days will be dreadful days, is this, are there any here to-day, to whom Christ's withdrawing from these solemn ordinances, is their burden ? May not this be written on all your communion tables, " O Glasgow! Glasgow! Christ is gone, Christ is gone?"

The fourth sad evidence that these days will be dreadful days, is this, the little longing that we have after Christ, and a crucified Saviour. In a manner, I think, there are some of us that have lost

2 H

miMMI \h>\ ^LH.Mu\-,

all that desire which we seemed to have. For Christ may seem to come and go without observation of us all. I would ask this at all of you, is there a desire in you to feast with Christ to-day? I know if ye saw him ye would not know him ; yea, some, I know, know not if there be a Christ here or not.

The Jifth sad evidence that these days shall be dreadful days, is this, that for any thing we can discern or read, we may see little exercise of faith, or love, or repentance among you. Ye may think it Btrange, and I desire to be mistaken, that though it were in my own case, I would we were all presently dismissed from going to the table ; for we are not in a feasting frame. Are you content to go ? I think now, he forbids us to come to the table. O believe me, I think we shall feast alone this day, and then it shall be a sad feast —are there any here that have seen the Master of the feast?

The sixth and last sad evidence, which may speak forth a sad and dreadful day to this place, is this, I think, all the communions that ever some of us have been at, and all the ordinances that we have been made partakers of, we had often this to say, Oh that I had not been at such an ordinance.

I desire that ye may be composed for such a solemn work. Are ye ready ? Are ye ready ? Are- ye ready to come and embrace Jesus Christ ? Ay, we think, there is such a noise sounding in our ears, enquire not after me. Do ye not all miss him to-day, of whose countenance one look would make this assembly a blessed assembly ? And think but a little whether we shall proceed or stay. We desire not to speak so much of the causes of his departure : I think, indeed, there are some of us, that it were better with us that we were away : I think, there are some that never were at a communion, but they were a spot in the feast of love. Now, that may seem a heartless invitation to come to this love feast. I confess, so it is, it is right heartless; it is a wonder we are not stricken with silence ; and it is a wonder the places ye sit on are not made the places of your graves before ye go hence.

Now, that Ave may go on and venture, and that we may approach to this holy feast, we, in the name of the Master of the feast, debar and excommunicate all them that hate Christ, and all profane and scandalous persons, that they may come not to eat and drink their own condemnation. And in his name and authority, I debar all strangers to God, and enemies to our Lord Jesus Christ. Alas ! we fear we have debarred many. Oh, he is gone, he is gone, and we care not for him ! However,

On the other hand, we do, in the name and authority of our blessed Lord, who is the Master of the feast, invite all those who art- convinced of their need of Christ. We do, in his precious name, invite all those that desire to have him,and eternally to enjoy him : and all his friends we invite to come; this is his command, Eat, () friends, drink, yea, drink abundantly, 0 beloved, Song v. 1. Alas! I fear, Christ will not speak that word to many. We will not say but he may, as he has many times graciously disappointed our fears, he may make this a feast of love, and a fiaat "J fit things well refined upon tin 1 lee*. Are ye ready ? Are ye ready ? Then come, &c.

If the Master of the feast be come, we would desire to know it: it is long since Christ spoke that word, Without me ye can do nothing. And, sure I am, ye cannot communicate without him this day. I shall only say this, there are two visible attendants that Christ, the Master of the feast, brings with him when he comes, which I do not see here this day.

The first visible attendant that Christ, the Master of the feast, brings with him when he comes, is repentance : he brings repentance with him ; and is not repentance away ?

The second visible attendant that Christ, the Master of the feast, brings with him when he comes, is faith : he brings faith with him ; and is not faith away ? Many of us may question, if ever we had faith or not ? There is not a step we walk, but we thrust a spear in the side of precious Christ. Now, are ye all resolved to eat and drink of this feast? Look to it, sirs, there may be poison in this cup that ye are going to drink. But we, after his example, who appointed this ordinance, read our warrant, 1 Cor. xi. 23, And he blessed it, and brake it; and let us bless him, that has prepared such a blessed feast; and seek his blessing, who hath appointed it for our spiritual nourishment, &c. Now the bread is changed ; now the wine is changed ; not as to their substance, but their use. He took the bread, and brake it, and said, &c. There are these five things that Christ has taken to commend himself, which may make us fall in love with him, in this the day of our feast.

1. That ere long he shall come again: Christ has a purpose, and is longing to be again; he says, I will give this feast, till I come again, and then I will give you a better.

2. Wonder at his condescendency. It would be a wonder to see a beggar sit down with a prince; but here is a greater wonder. O what a sweet pavilion is love ! There was never such a royal pavilion as Christ and his bride in the midst of his love ! In the greatest of all his trouble, he looked toward you with love ! Now, where are your thoughts of his love ? Have ye higher thoughts of Christ now, than when ye sat down ? O ! who is like unto him, that is the King of saints ? Will ye carry away with you these thoughts of him, who is the chiefest among ten thousand ? Oh ! have ye seen him ? Alas ! I fear he is gone. Of all the persons that ever ye saw, ye never saw his match! There is a soul-captivating look in the sight of his face, that if ye once saw him, ye would never desii'e to look on another, &c*

* It should be carefully observed that this Address, and some other parts of the volume, are only fragments, often ill connected, of what the author must have spoken.

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A SPEECH,

BY

RJ R A X D R E W G R A Y.

AT KIRKLISTOIV

III /'on- the Communion, upon the \2i/i of June, 1653

The subject of which I am to speak to you at this time, shall be the everlasting joys of heaven, that are preached unto the saints, that so your hearts may long and breathe for the excellent and most glorious mansions and habitations provided for the saints. And that which I shall speak, I shall reduce to these things:

First, I would give you a short description of heaven. And we conceive, there are these three descriptions that we may give you of that excellent and precious place provided for the saints.

The Jirst description of heaven, is this, it is a rest without a rest. This is clear, by comparing Heb. iv. 9, There remaineth therefore a rest to the people of God, with Rev. iv. 8; it is said, Those who are about the throne, rest not day andnvjh*, crying, holy, holy, holy, Lord God Almighty, &c. So compare these places together, and ye will see heaven is a rest without a rest. They rest not, and yet it is a precious rest to the saints, never forbearing to give praise to him.

The second description of heaven, is this, it is a place where the soul is always satisfied. It is a place where the soul has always a sight of God, and yet desiring always a sight of God. It is a place where the soul is always embracing God, and yet desiring to embrace him. It is a place where the soul is always feeding, and yet never satisfied. "Would ye know what is in heaven : I tell you in a word. There is satisfaction in heaven, and there is hunger in heaven : they are always satisfied, and yet always hungry. But know, that heaven is full of mysteries, sirs.

The third description of heaven is this, it is a place where joy and love are eternally flowing in, and admiration and praise eternally flowing out. And ye shall know why they speak not much there, because almost all their language is, Hallelujah, praise to the Lamb, that sits upon the throne. The reason is, because there is much admiration: there they wonder much, therefore they cannot stay to speak much. O what would you think, but one half hour to be taken in within the ports of that blessed city, and to hear that heavenly music ! O but heaven be a pleasant place!

Second/^, That which I would speak upon, is this, the exercise of the saints there. I think, there are five things that take up the saints' exercise above. 1. Admiration. 2. Praise. 3. Joy. 4. Love. 5. The beholding of Jesus'blessed countenance. Admiration, praise, joy, love, and Bight; are much of their exercise in heaven. There is not one look there, that is not fixed on precious

Christ. There is not one moving of the tongue in heaven, that is not taken up in commending precious Christ. There is not one moving of the feet there, that is not taken up in following of him. There is not one moving of the hand in heaven, that is not taken up in unfolding precious Christ. There is not one thought there, that is not taken up in thinking on precious Christ. There is not one desire in heaven, that is not taken up in desiring of precious Christ. What makes heaven such a heartsome house ? Is it not precious Christ ? Rev. xxi. 23, And the Lamb is the light thereof, as if John ■would have said, " Heaven would be but a dark house, if He were not there :" but Jesus is the light of that city. O ! know ye heaven, sirs? If ye knew it, how would ye long to be there, in eternity, where all the Persons of the blessed Trinity cry, " Come up hither to us who are here!" And all the angels and saints cry, " Come up hither to us who are here '." It is good to be there. Now, will ye be taken up in longing to be there ?

I will give you, in the third place, some hidden draughts of the excellencies of heaven. Do you not know, heaven is a pleasant place ? But what makes it pleasant but this, that the windows and whole streets of it are sprinkled over with the roses of Sharon, and the lily of the valley. And I will give you these stairs of the excellency of the higher house. O what a brave sight was it John saw, Rev. xxi. 9, 10, And he talked with me, and said, come up hither, and I mill show thee the bride, the Lamb's wife. And he carried me to an exceeding high mountain, and showed me the holy city, the new Jerusalem. And was not that an excellent sight ?

First, This commends heaven ; we have there the soul-satisfactory vision in beholding of God ; there we behold God face to face. And is not that an excellent sight ? Here we behold Christ but through the veil of ordinances, and see him darkly, as through a glass; here we but see him through the lattice; but they see him there face to face. I know not what will be the bride's thoughts, when Christ shall take her first in his arm. Ye know there is such a thing as we call the kindness of heaven ; but alas ! we know it not; but what shall be your thoughts, when Christ shall take you in his arms, if that ever he take you ? I think, we shall fall asunder. O! is not heaven an excellent place ? I would say this to you, we think, there are these six questions that may arise with a Christian, and he may ask them all at Christ; and O that we were asking them oftener.

The first question that we may be put to propose to Christ, is this, shall ever this tongue, that hath so often broken the third command, and polluted the holiness of God, be made, like the tongues of angels, to express the virtue of Jesus Christ ? Ye shall wonder to hear yourselves speaking in heaven. Ye shall cry out, when ye hear yourselves speaking of Christ in heaven, is this ignorant I ?

The second question that we may be put to propose to Christ, is this, shall ever these eyes, that have been the windows through which many iniquities have been conveyed into the soul; shall ever these eyes, that have wandered, and looked so much on vanity, be admitted to behold the excellent and spotless One, that sits upon

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roMMTNloN BKBMONS.

the throne ? 1 think, the first hour a Christian shall see Christ, (if there were hours in eternity) in a manner, he would wink, when he shall look him in the face, and shall see his face, his transforming face! where will we turn our eyes? A sight of Christ will make us eternally wonder. Art- vc groaning for a sight of Christ ? There are some that would never desire another sight than they see. () think ye not fifty years a long time to be out of the precious presence of Christ ? Are ye not longing, old men, think ye not long to die, and be dissolved ? The third question that we may be put to propose to Christ, is this, shall ever these ears, which have hearkened to so much cursing of God, and have taken such delight to hear vanity, ever hear those songs above ? There is one of two things we must hear: First, We shall either hear the eternal shriekings of the souls in prison, every one crying out, alas ! for evermore ; never a word heard, almost, but, alas ! O there is strong yelling there ! O what a dreadful thing were it, to hear them one half hour crying ! Or, Secondly, y e shall hear that excellent music, and that excellent concord that is amongst all the higher harpers ! O how sweetly do they sing ! Now comfort yourselves with this. The day is coming, when ye shall hang your harps no more on willow trees, because ye are in a strange land, but shall eternally cry out, praise to him that sits upon the throne !

There is that fourth question ye may be put to ask, shall ever these feet of ours, that have walked so much after vanity, and pursued folly—shall ever these feet follow the Lamb wherever he goeth ? I think, it will be a wonder, if ever the sound of many of our feet be heard in heaven ! O what a pleasant thing is it to walk through the valley of delights ' If so we may speak, Christ leads the ring in heaven, he goeth foremost, and all the children of the house go at his back. Think ye eternity will be a long time ? Alas! I think it shall be short: they shall not count a thousand years in God's sight one day.

The Jifth question that we may be put to ask, is, shall ever these hearts of ours, which have been a cage of all unclean birds, and a house to idols, shall they be made an habitation, and a dwelling-place for the Holy Ghost ?

The tixth and last question that we may be put to ask, is, think ye that these hands, that have been the instruments of so much mischief, and committed so much iniquity, shall ever infold that matchless Object who sits upon the throne? O! what will you do, when you get Christ first in your arms ? I confess, I know not well, if the first day of your heing in heaven, sirs, be the plea-santest day ; I think not—even though you never saw your husband before, the longer ye be there, ye will love him the better. What shall I say there is in heaven? There is no outcast in heaven, between Christ and the saints ; there is no desertion, no unbelief, no misconstruction of Christ, no debating of his wisdom ; in a manner, when we go through the gates of the New Jerusalem, there is the grave of desertion, anil thr grave of jealousy, and the grave of our misbelief, and the grave of all our idols, and we shall never follow them any more. O ! (may ye say) will not faith leave me, and

hope leave me, when I come to the gates of heaven ? Yes, faith and hope will leave thee there. But what a pleasant day will it be, when faith shall yield itself to love and sight! Faith and hope are the attendants of the Christian here ; but love and sight shall be his eternal attendants above. As it were, faith and hope fight the battle, and love and sight sit at home, and divide the spoil. Faith and hope embrace Christ through the veil; but love and sight embrace Christ with the eyes. We must leave our faith and hope, but we shall never weep for the leaving of such a companion. We may say that word, Heb. xi. 32, And what shall I say more, time mould fail me. What shall I say more to the commendation of heaven ? Time would fail me. Yea, what shall I say more of eternity ? Time would fail me. There is this I would say moi'e, though I must end my discourse with this, What shall I say more ? There are six complaints amongst Christians here.

First, There are some that are weeping in secret under their ignorance and presumption, saying, I am more brutish than any man, I have not the understanding of the holy : I never saw such a blind ignorant as I am : but comfort yourselves in this, when first ye shall enter the gates of that blessed city, all your clouds shall shed, there shall not be a wrong thought or conception of God throughout all eternity : and ye shall begin to say to yourselves, is this ignorant I, and brutish I ?

The second complaint among Christians here, is, I am under much desertion; I never go to pray, but I meet with an absent God, a veiled Christ, an angry Christ, and then I cannot speak to him : but comfort yourselves in this, there is no desertion in heaven ; there is no such complaint in all the higher house as this, How long, Lord, wilt thou hide thy face from me? Though, I confess, it is no wonder to go to heaven with a veiled Christ, because when he is sent to us we know not how to entertain him. I know not what your faith is, but it is a mystery to some folk; faith that they shall never weary of the service of heaven, is a mystery; or will it not be a mystery, and a great wonder, if we, who cannot pray one half hour to an end, but we will be toiled, as if we had done some marvellous work, shall never weary of that service ? But comfort yourselves with this, ye shall, through all the ages of eternity, praise him, and never weary ! O blessed are they that are above. There is no wearying in heaven ; but alas ! few of us shall go there.

The third complaint amongst Christians here, is, alas ! I know not whether I shall go to heaven or not; I am little taken up in disputing my interest, or questioning the reality of my faith. I would say this, I would fain it were come the length of a dispute. I know, there is much disputing ; but alas ! we dispute more with our light, than with our conscience. There is much exercise amongst us ; but I fear, it be more the exercise of the light of our judgment, than of our conscience. The most part of our Christianity is in our light. Be not mistaken, for I wonder, if our exercise were in our conscience, whether we could dispute our interest one day, and not be in hazard to be distracted. There is no doubt in heaven, when

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COMMUNION BBRMONS.

o through the threshhold of that divine entry, ye may say, farc-well disputing and debating.

The fourth complaint that some are troubled with here, is, alas ! I have no love to Christ. And I think it is true, in relation to many of us: o ' whether is love gone? I suppose, that if angels would come and speak to some of our hearts, I warrant, that there are some, it'this were their last confession, might say, love is gone! but comfort yourselves in this, love will be much of your exercise in heaven ! Sometimes we are put to dispute, whether or no the saints exercise love to any beside Christ? Do not mistake it, one saint shall not hate another saint: but, I may say, one saint shall not love another saint. My ground is this, I know not if they will have any love to spare to any thing beside Christ; neither do I think they have any thought on any other but on Christ. O to be near him !

The fifth complaint that many will say here, is, alas ! I will never, never prevail over my idols, and get them forced out of my heart. There are some of us that will go down to the grave with our idols in our hearts : but, O ! what think ye of heaven ? All your idols shall be mortified ere ye go there. It is a mystery to some, if that these idols they were wrestling with all their days leave them ! I think, there are some would wish mortification were not lawful. I think, there was never such a generation as most of us are, when we come to the church and sit down, and when we rise up, we may cry out, we want mortification ; O we want it! I dare to say, there are some who have the profession of religion, and are drawing Jesus at their heels, and embracing idols in their hearts. I say, your religion is not much worth, if ye want mortification. O believe it, it is the ruin of many that are talking and speaking of Christ, and will not for their pleasure mortify their predominant lusts. O that cursed tongue, that has spoken much of Christ; perhaps with it you may curse him eternally. Know, it is not much to be a tongue Christian. I know what makes our religion false, we take it up before it takes us up. Many of us take it by guess. I desire not to prophesy sad things; but, believe it, if religion were more out of fashion, Christ would have fewer followers ; it is much to love a persecuted Christ. It is much to love Christ, when ye must lay down all that ever ye have, or else he will not own you. We follow Christ because of the loaves, and not because of the virtue of him. Alas ! there are some that are knit to Christ with a very small thread ; however, your idols will forsake you, when ye are gone to heaven.

The sixth and last complaint that troubles some here, is, alas ! I never prayed with delight. It is true, there are many that go about duty ; and I will tell you the end of it—it is to satisfy a natural conscience ; will ye search it, and ye will find it to be a truth. There are ten for one, that would rather be at peace with their consciences, than be at peace with God. It is your great design to go about duties, to silence your conscience. You would pray less, come to ilie church less, and read the scripture less, were it not for your conscience. 0 there are some u mild fain l>e quit of their conscience.

I shall not stand to speak any longer of the joys of heaven : I shall say this, the Father, the first Person of the blessed Trinity, cries out, come up to us who are here ! Christ, the second Person of the blessed Trinity, cries, come up hither to us who are here ! and the Holy Ghost, the third Person of the blessed Trinity, cries out, come up hither to us who are here ! And the joys of heaven, if they had a tongue, would cry out, O come up hither ! Doth not that sweet and blessed transcendency in the face of Christ, cry out, come up hither to us ? Doth not our necessity cry out, go up hither ? There are some that think to speel up to heaven by the short ladder of presumption. O think ye ever to go to heaven, shall we be all there, where we shall fight no more ? Think ye, our lodging will be taken up in one place at night ? I dare not say, but there will be strange divisions amongst us, and we know not if we shall meet again. There may be some of us in eternity ere it be long; and it is not much matter, for eternity is sweet to go to heaven. I remember a word in Job ix. 25, Now my days are swifter than a post ; they flee away as the ships ; or as the word is, They pass away as the ships of desires. To Christians, death clips the thread of their life, but it makes up the everlasting knot betwixt Christ and them: death is your friend, ay, death is the coronation day of the Christian ! death is Christ's messenger to bring home the Christian. Ye know, great princes and kings, when they are crowned, when they send for their bride, send a great convoy to her. But this is Christ's messenger to his bride, even death. Sometimes Christ will send death with a letter of commendations, and that is to speed her : and sometimes Christ will send death with a love-letter in his hand, and that makes her shout for joy. O let us love him, therefore, and long to be with him for evermore. Amen.

A WORD OF

EXHORTATION,

BY

MR. ANDREW GRAY,

AT KIRKLISTOUN, Upon the \2th of June, 1653.

First Table.

I suppose, there are some of us here this day, that it had been better for us we had been at a mountain side. I suppose there are some of us here this day, that would have given their consent to the murdering of Christ Jesus. I think faith is away, and God away too : and would ye know the reason of it ? It is, we feed and feast without Christ. I do not desire to enter upon a description of Christ, neither do I desire to conceal his comely beauty. But, O believers, and expectants of heaven ! there are five parts of Christ's blessed body that might overcome you, and constrain you to cry out, that ye are content to take him.

First, Does not the face of Christ overcome you ? And is not that a pleasant part of him, is there not much beauty there ? Yea, as much beauty as might overcome these cursed hearts of ours. And we may say this of him, there was never one person saw him, that turned to be his enemy.

The second part of Christ's body that may overcome you, and constrain you into subjection to him, is, his blessed speech : heard ye never him, that spake as never man spake ?

The third part of Christ's body that sometimes overcomes his own, and makes them yield to him, is, his blessed feet. When they behold his dispensations, they are constrained to cry out, //«//• beau-tiful is he, whose legs are as pillars of gold, tet upon sockets of silver! O to see the stately goings of this Prince in the sanctuary.

The fourth part of Christ's body that useth to overcome his own, is, his blessed eyes. It was but one look of him that made Peter go out and weep bitterly. And let me say this by the way, I think this communion had been the better, if some of us had not been here; and it is an evidence that there are but few sights of Christ among us.

The fifth part of Christ's blessed body that useth to overcome his own, is, his blessed hands. O what a life, think ye, is it to lie betwixt the breasts and arms of him ? This is a feast above the feast of Ahasuerus, that lasted for a hundred and fourscore days. But there is a feast above that, that will not have an end. And I would ask you this question, will ye go there, think ye ? Would

you know what these elements are ? I shall tell you what they are, they are even the portraiture of Christ; they are even Christ drawn upon the cross, and all these five wounds that he had. Know ye the language of the wound in his side ? It says, Come, come ; and the wounds in his hands say, Come, come. And who would not come then ?

Now, in that night wherein he was betrayed—(that decreed night, that blessed night, that remarkable night, which night, if it had not been, we should never have had this day—O bless him for that night! in a manner, when Paul speaks of him, he sets him out in general terms, he says, He, he —and it says this to us, that Paul thought it an endless work to recommend precious Christ)—he said, Eat and drink in remembrance of me. I think Christ knows not forgetfulness, but in this, he forgets believers wrongs that they do unto him; but he will never forget their good works.

However, that ye might have a complete feast, He took the cup, saying, drink ye all of it. I would ask three questions at you, and I would have you think on them.

The first question I would ask at you, is, what are your present thoughts of Christ ? O if he would come in and say, Behold me ! behold me! one sight of Christ would make us all lie dead at his feet, and cry out, Woe are we, we are undone ! What would ye give for a sight of a crucified Savioiu*, if he would come in and say, friend, behold the wounds that I received for you?

The second question I would ask at you, is, would ye not give much for half an hour's faith and tenderness ? What would you give for that ?

The third question I would ask at you, is, does the tasting of this feast make you to hope to taste of that feast that is above, that they that are there are drinking of? I confess, we drink of the streams, but they of the fountain. O when shall these blue heavens be rent, and we admitted to the marriage supper of the Lamb ? I shall say no more, but long for the day, when all the language of heaven and earth shall be, Come, come. Then shall Christ be crying, Come, come. And ten thousand of angels crying, Come, come. And the bride that is below shall cry, Come, come. And they that are in the exercise of faith, saying, Come, come. What a blessedness will that be, think ye, that ever these cursed thoughts of ours shall yet live to cry out, Come, come, blessed Lord Jesus ? O for one sight of him, we would even take him in our arms ! Would ye be content with this, that this place were your graves ? Now commend precious Christ, and let him bless his ordinances to you, &c.

Second Table.

Why halt ye between two opinions, friends ? If your idols be God, then embrace them: and if Christ be God, as indeed he is, then embrace him. Met ye never with such a sight of Christ, that

constrained you to cry out, 0 for the tongue of an angel to excel, to express his love ? Met ye never with such a Bight, that made you to cry out, () for a thousand hearts to give to precious Christ? I think, there are four things that put a Christian to a peremptory, or to a non-plus, or to a, what shall I say ?

The first thing that puts a Christian to a peremptory, or to a non-pltu, or to a what shall I say, is, when a Christian is under the precious impressions of love, according to 2 Sam. vii. 20. And what can David say more ? O David, what have you said, that you are put to a non-plus ? According to some, David says, / can speak no more but this, I can speak no more! A Christian is put to this sometimes, all he can say is this, / can say no more ! Did you never meet with such an enjoyment at prayers, and at sacraments, that you were constrained to leave off speaking, and begin and wonder ?

The second thing that puts a Christian to a peremptory, or to a non-plus, or to a what shall I say, is, when he is under the sense of the wrath of God, and drinking in the arrows of the Almighty, like to that in Psalm lxxxviii.

The third thing that puts a Christian to a peremptory, or to a non-plus, or to a what shall I say, is, when he meets with the accomplishment of the promises, according to that word in Isa. xxxviii. 15, What shall I say, for he himself hath dour it.

The fourth thing that puts a Christian to a peremptory, or to a nun-plus, or to a what shall I say, is, when he is admitted to glorious discoveries, according to that word in Dan. x. 16. When Daniel got but a sight of God, he fell down at his feet: I shall not speak much as to what you see with your eyes; I would only say this, the communion will satisfy all your senses. O Christians! would you have the sense of your sight satisfied ? Come here and behold love shining in a cup of red wine ! If ye could get the veil drawn aside, ye might get a sight that ye would not forget again. And would you have your sense of taste satisfied ? O come and drink spiced wine. And would you have the sense of touching satisfied ? Come and thrust in your fingers into his side, and be no more faithless, but believing. Would you have the sense of smelling satisfied? Then come here, and be refreshed with him that is perfumed nith all the ponder* of the mere/unit. And would you have the sense of hearing satisfied ? There is not one piece of this bread, but breathes incomprehensible love ; it is not possible for angels to comprehend those thoughts that he had when he hung between the heaven and the earth ; O what were his thoughts that he had that night that he said, This is my body, take and cat ? O but it was a blessed communion where Christ was ! Think ye not but Christ could speak better of himself, than angels could do? He said unto them, Take, and eat, with my blessing, for this is the last cup «f the /" re Testament: drink it in remembrance

Of me, Until I OOme again. I think, it says three things.

First, It says this, that the feast was not a complete feast; and therefore he would come again.

Secondly, It savs tlii-, that we should remember that Christ is ta

come again, when we are going about this ordinance. O but it will be a heartless feast if ye comfort not yourselves with this, Behold he comes like a roe !

Thirdly, And then it says this, that Christ desires to be with us. O if we were all desirous to be in heaven, as he is there, we would not be long here. Are your hearts in heaven, O Christians ? Are your treasures there ? Are your thoughts there ? Are your eyes there ? Is your faith there ? I know not what of a Christian ought to be out of heaven, even when he is here, but the lumpish tabernacle of clay, that shall, ere it be long, be clothed with immortality. Now God Mess this feast unto you.

Third Table.

Lo, durst I say this unto you, the morrow shall be as to-day, and much more in abundance. O let us even change the epicure's divinity, and let us say, Eat and drink, and say, To-morrow will be as to-day. O but it were a blessed life to know him ere we go hence and be no more. I think, without too far encroaching upon the mysteries of heaven, there are six questions that a Christian shall propose when he goes first there.

The first question may be this, Is it I ? is it I ? cursed I, that has lain among the pots, and now am made like the wings of a dove, that are covered with silver, whose feathers are of yellow gold? O expectants of heaven ! comfort yourselves with this, the day is coming when you shall mistake yourselves ! O what a day will that be, that brings that question, Is it I ? is it I ?

The second question, we suppose, may be this, Is it he ? is it he ? Is it that exalted he ? The first sight of Christ will make them say, is it he, whom I saw in prayer and sacraments ? Is it he, whom I saw in preaching ? O what will your thoughts be, when ye get first that blessed One in your arms, and are made to cry out, now I am rich ! Now I am full! Now I am eternally made up ? Ye shall then be forced to cry out, Hold thy hand, precious Christ, for I can hold no more.

The third question we suppose, may be this, Is this the communion that I had when I was below ? Is this the bread indeed, that blessed bread that is above ? It is bread of another grain, and another taste. And I think, if angels were to come down from heaven to this church, and choose for their subject, the taste of that bread that is above, they would close with that in Heb. xi. 32, What shall we say more ? for time would fail us.

The fourth question that we think a Christian shall be put to at his first landing, is, Is it they ? is it they ? I suppose, that if two that are sitting here, and who know one another most distinctly, were presently transported up to heaven, their first question should be, Is it she, or he that I was sitting with ? Is it he that trampled under foot the blood of the Lamb ? I think there will be some of

the Christian's time in heaven, spent in interrogations betwixt Christ and him. When I feasted you at such a communion, did I not well? And when I deserted you, did I not well? When I humbled you, did I not well ? And when I lifted you up, did I not well ? And when I sent you to such a place of my world, did I not well ? And so you shall be forced to cry out, and say this to the commendation of him—O precious Christ has done all things well.

TheJifth question that we think a Christian should be put to at his first landing, is, Is this the blessedness of the saints? Is this the blessedness of the saints ? I know none that go to heaven, but they have some dark discoveries of it before they go there.

But, O what a broad sight will that be, when Christ shall come to the gate, and shall say, Welcome friends ! What alacrity will there be, when Christ shall take you in his arms ! O the raptures of love that will be there ! Heard ye never tell of such a thing as this, the courtesy of the city ?

The sixth and last question that we think a Christian shall be put to at his first landing, is, Shall it be always so ? Shall it be always so ? What think ye of eternity, friends ? Did you never call time cruel, O cruel time, that hasteth not thy pace, that long eternity might approach ? Were you never at that, if it had been in your power to have shortened your sand-glass, you would have given it a touch in the by-going ? O but I think, love has little skill of arithmetic. Love cannot count a jot. Love counteth every moment's absence, eternity; and is not that bad arithmetic ? And love counts a thousand years in his presence, but a day; and is not that bad arithmetic ? O but there is much in these two words, He and Me.

In the night he was betrayed, he took the cup. I think all that angels can say, is comprehended in these four letters, He and Me. In the night he was betrayed : In the night the Son of God, the second Person of the blessed Trinity, was betrayed, he then had his delights in the habitable parts of the earth—before the world was, he was betrayed ; think ye not but that was a blessed word, My God, my God, why hast thou forsaken me ? If Christ had not been forsaken, we should have been forsaken to all eternity. We read of a king, that at his death " left his heart to his wife, as a precious diamond." I shall not approve that practice ; but this we may say, Our precious King took his heart from his breast, and did distil it in his blood, and said to his friends, Drink ye all of it. O bless him, O bless him, that ever there was an All in it. This is the cup of the A'. //• Testament. I think a soul that eats not by faith, eateth poison : for Christ is the best friend, and the worst foe that ye can have. 1 shall close all with these three or four things that are true of precious Christ, and true of ourselves too.

First, It is true of him, O friends, that ye can never commend precious Christ enough, and yourselves too little? Ye should see that, if it were with your blood, ye can never enough commend precious Christ. What can be the reason, that there is not a word in heaven, but one, Hallelujah to him that sits upon the throne? I

shall give you these three grounds why there is not a word in heaven, but Hallelujah, Hallelujah.

First, There is much silence in heaven, and little speaking.

Secondly, Much wondering and little talking.

Thirdly, A Christian is inclosed within a circle of wonders, the angels wondering upon the right hand, and believers wondering when they reflect upon themselves ; yea, there is not one piece of that city but it is a wonder. O these excellent spirits ! these wells ! that pleasant work that is there !

The second thing that we would say of Christ and yourselves too, is, I think ye can never enough love precious Christ, and yourselves too little. O for an heart enlarged as the sand upon the sea-shore, to love him. What a thing is it, think ye, to have Christ between your breasts ?

The third thing that you may subscribe concerning Christ and yourselves too, is, I can never trust precious Christ too much, and myself too little. I would say this by the way, have ye a necessity? O, say ye, I have many; I say, there is a name in Christ, to answer all thy necessities. And though this may seem to be a strange assertion, yet we are persuaded that it is true. Have you a necessity that Christ cannot answer ? Then give it a name, and give it to Christ, and he will make it out to you.

The fourth thing that ye may say of Christ and yourselves too, is this, I can never think too much of precious Christ, and in some respect, too little of myself. I would ask this question at you, whereto were your first thoughts this day ? It was a bad token, if Christ got not your first thoughts, and if he get not your last thoughts this day. Now friends, we are going to part; will we all meet again, think ye ? Will we all sit down at the table where we shall never rise again ?

Now let him be blessed, and bless his ordinances to you, &c.

Fourth Table.

There are two great books that you have to read ? there is Christ, and yourselves. And I think, when he have read over the first page of the first book, O ye may wonder how dark his name is ! I say, ye cannot imagine a necessity that hinders you from closing with Christ, but he hath taken a name to answer it. I think there are seven great questions that hinder a Christian's closing with Christ; and all are answered in that excellent name that Christ hath taken to himself, in Exod. xxxiv. 6.

There is that^r^ and great objection, I dare not come. Why ? because I am polluted and defiled. Is it not answered in that letter of his name, He is the Lord God, merciful and gracious ? And though we be sinful, he can make mercy triumph over judgment.

The second objection why men will not come to Christ, is this, O, say ye, I have nothing to commend myself to him. What want

f»I — * 01 KM - \ r Tin: T 1BLES.

ye ? I want a heart to come with, and I want ornaments, and excellent robes. I would ask this question at you, want ye imperfection!? O, say ye, I have many: then ye want not something to come with : and that is answered in that letter of his name, lie is gracious ; there is a blessed freedom in the exercise of his love.

The third objection that stops you from closing with Christ, is this, I have not only offended this day, but I have done it of old : and that is answered from that letter of his name, He is longs utiering. Christ cannot be out-wearied in long-suffering.

The fourth objection is this, O, I am not only a sinner, but I shall tell you a confession of faith, Job xxii. 5, Aft not my tins great ? And is not that answered from that letter of his name, He is abundant in grace and goodness ? O that noble victory that love shall have over justice, if we may imagine that there can be any contest between them; for this court hath reconciled righteousness and love ; Righteousness and love did kiss each other.

The Jifth objection is this, O how many covenants have I broken, and how dare I to come to Christ ? Is not that answered from that letter of his name, He is abundant in truth ? I shall tell you Christ's carriage and believers' in the way to heaven, in one word; there is not a day but we lose our grips of Christ; but O, he never loses his grips of us. Did ye never see friends embrace each other? So it is, when we lose our grips of Christ, those everlasting arms of his embrace us : those arms that did first pluck us out of hell, have to pull us into heaven. O for that pull that we shall never desire another.

The sixth objection is this, I know, Christ is gracious ; but here the debate stands, I know not if he will be merciful to me ; I think, he will name his curses to me; and is there not a letter in our blessed Lord's name that answers that too, He keeps mercy unto thousands ? Friends, (if I may call you so) what wot ye, but ye are among those, Exod. xxxiv. 7- And if ye be in amongst them, O bless him for it. I think, if there were no more in scripture to commend precious Christ, it were more than sufficient. Are there not thousands in heaven, sirs ? O but we will be a fair company, if we were once all together; we shall be like olive plants r about his table. O blessed be he, that hath his quiver full of these blessed thousands.

Now have ye any more to say? Yes, I have one thing, and if' it were answered, I ought to debate no more: what is that? I am under the power of sin against light, and after resolutions, and under breach of covenants at sacraments: and do ye think, that I dare come to Christ? Yes, ye shall never be welcomer, than when ye bring a burden on your back. Were ye under sins against light, and against free love, and after vows? Yet there is a letter in his name that answers that ; O read it, for it is full of love, He forgives iniquity, transgression, and sin. Ye think, what needs all these three words ? They are not needless repetitions, but that ye may be persuaded that there is no sin ye can be under, but love can answer it; love was never put to a non-plus ; yet all your objections may be cut off with this, It is his n-ill, that we should believe on him.

and in hopes that ye will engage, we give you the sacrament, Take and eat: ***** This is

even like two married persons, putting their hands to a contract: here the great seal is put to Christ's contract; and all that is required of you, is, to put to your hands to the contract. O, say ye, I cannot write—yet say, we will put our hand to Christ's, and let him lead the pen, and say, even so, I take him to be my Lord and Husband, and do vow and covenant to be a dutiful wife unto him. Eat and drink upon these terms. Do ye not think that there are many eyes in heaven ? And yet (if so we may speak) there is not one eye in heaven, that is not fixed on him. Are there not many hands in heaven ? And would you know what they are doing ? They are all taking Christ in their arms. And is not this a mystery, that so many thousands should get a grip of Christ at once ? O but they be a heartsome company! ■ They are eyewitnesses to our communion this day. Though, I think, if they reflect on us, they would even pity us, that there is so great difference between us and them. I shall say no more; but, O to have been present when that glorious person Jesus Christ was hanging between heaven and earth.' What would you have said? Might you not have cried out that word that David hath to another purpose, Let thy hand be against ine and my father's house ? What hath that spotless Lamb done ? I shall not determine that question, whether angels, and Abraham, and the twelve patriarchs saw, when he was hanging between heaven and earth ? But such a sight it was, as we desire, ye may have your faith in exercise upon—viz: a crucified Saviour. I shall give you three parts of his blessed body, that ye should kiss at a communion.

There are some that cannot kiss his mouth, it is a great act of presumption ; but they would kiss his feet, to testify their love; and his hands, to testify their subjection ; and they may kiss his rosy lips, that once waxed pale, to testify their communion and fellowship with him. I would say this now, let this bread be a witness against you in the day of the Lord, if ye be not content to take him.

I remember a word of one that was determined in a thing, and was desired to be deliberate: he answered, " There needed no deliberation in so good a thing." So I think, ye need no advisement to take Christ. Ye may take him upon implicit faith ; for he will not disappoint you : take him upon his word. Himself make you to do so. Amen, and Amen.

2 i

A LETTER, m a. .\ n d n e w (in 11

• III •, in WA9 (JFOl III J»i A TII-BEI).

TO

My Loao WARKISTOUN.

It may seem strange, that after so long interruption of intercour-. with your Lordship by letters, I should write to you at this juncture of time, wherein there seems to be a toleration of tongues, and lusts, and religion, where many do by their practice speak, "our tongues are our own." I am afraid that sad word be spoken to Scotland yet seven times more, That whereas he hath <:/>■> with whips, he icill do it hy scorpions, and his little finger shall h r 11' at hit loins in former limes. If our judgments that seem to approach, were known, and those terrible things in righteousness, by which he, whose furnace is in Jerusalem, is like to speak to us, were seen and printed on a board, it might make us cry out, " Who shall live when God doth these things, and who can dwell with everlasting burnings ?"

He hath broken his staff of bands, and is threatening to break his staff of beauty, that his covenant which he hath made with all the people, might be broken. Is it not to be feared, that the sword of the justice of God is bathed in heaven, and will come down to make a sacrifice, not in the land of Idumea, or Bozrah, but on those that were once his people, who have broken his ererlasting covenant, and changed his ordinances? What shall Scotland be called ? Loruhamah and Lo-ammi, which was termed Beula and Hephziba, A people deli I to the Lord. I think,

that curse in Zeph. i. 17, is much accomplished in our days, i

hey have sinned against th* Lord. Does not our carriage under all these speaking and afflicting dispensations, fighting against God in the furnace, and our dross not departing from us, speak this with our hearts, That for 'mux. r four, in mill not turn anag the punishment oftfo c i ? And this shall be our blot in all generations: "this is that Scotland that in its afflictions sins more and more." It is no wonder, then, that Ave be put to our, Hon long, hem long, wilt thou hide thy fito J Hon long wiUthou forget, O Lord? 0 Lord, hon shaU thy j- and we 1i><ir the confused noi* ■/ war, and of rumours of n

Since God has put it, Hon long wilt th* ', O thou back'

sliding daught* >■ ' Jer. \\\i. 22, are we not gadding about to change, turning his glory into shame, and Loving lying sanities. And

there are four How longs, that God is put to lament over Scotland, and which are most in Luke ix. 41, How long shall I be with you, 'inil suffer you ? Is not Christ necessitated to depart, and to make us a land sown with salt and grass in our most frequented congregations ? Ay, believe it, ere it be long, these two words shall be our lot—there is that in Jer. ii. 31, O generation, see ye the word of ifir Lord; when those that would not hear him in his word, shall see him in his dispensations; when all our threatenings shall be preached to our eyes. And that word in Hosea vii. 12, J will chastise them as their congregation hath heard. O shall poor Scotland serve herself heir to the sins of the Gadarenes, to desire Christ to flit out of her coasts, and to subscribe the bill of divorcement (in a manner) before Christ subscribe it ? It is like, those three sad evidences of affliction that are in Isa. xlvii. 11, shall corne upon us in their perfection. I shall add no more on a sad subject.

My Lord, not being able to write to you with my own hand, I have thought fit to present these few thoughts unto you by the hand of a friend.

I know not, (I will not limit him) but I may soon stand within that judgment-hall, where that glorious and spotless High Priest doth sit, with that train that doth fill the temple : and, O to be among the last of those that are bidden come in, and partake of that everlasting peace! O what a poor report will the messengers of the covenant and gospel make to him whom men crucify in their hearts, to whom I may apply these words, by allusion, "The morning of conversion is to them as the terrors of death, and as the terrors of the breaking in of the day to the destroying them ?" What a poor account will some of us make, as to the answer of our conscience, and the answer of his pains taken upon us, and the answer of his promises, and the answer of his threatening, and the answer of his commands, and the answer of our light ? Now, not to trouble your Lordship, whom I highly reverence, and unto whom my soul was knit in the Lord, I only ask that you would bespeak my case to the great Master of requests, and spread my broken case before him, who has pleaded the desperate case of many, according to the sweet word in Lamentation iii. 58. This is all, at this time, from one in a very weak condition, in a great fever, who, for much of seven nights, has sleeped but little at all, but has been kept in a right sad and grievous torment from his hand, with many sad particulars and circumstances.

I shall say no more, but I am yours in some single respects, I hope, I may say, dying in Christ.

Let these represent my respects to your Lady and children.

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